quran

Tag: Q n A

  • Q n A : How can she teach her five-year-old sister to memorize Qur’aan?


    Q
    How can she teach her five-year-old sister to memorize Qur’aan?

    A

    Praise be to Allah.
    Raising children to follow Islam from an early age, teaching
    them to memorize the Book of Allaah and educating them is the Sunnah of the
    Prophet (peace and blessings of Allaah be upon him) and is regarded as
    a very important matter, especially in this day and age. But it is something
    that many people neglect with regard to their children and those under their
    care, and they get distracted by things that will be of no benefit to them
    in the Hereafter and may indeed harm them, and make them emotionally
    attached to those who do not even deserve to be mentioned, let alone taken
    as role models, such as actors, sports players and singers. 

    We appreciate our sister’s question and we ask Allaah to make
    her steadfast and to help her in this matter and others, and to decree
    reward for her on the Day of Judgement. What can be greater than meeting
    one’s Lord with a record of good deeds which includes guiding others to do
    good or sharing in establishing good? 

    With regard to this little sister and teaching her to
    memorize Qur’aan, we advise our sister to do the following: 

    1-Start with that which is
    easiest to read and memorize, namely Soorat al-Faatihah, then with the last
    juz’, working from the end. Starting with something easy helps one to move
    on to more difficult material. Moreover she will have a real need for that
    when she starts to learn the prayer.

    2-The amount to be memorized
    every day should be small, so that she will be able to memorize it and it
    will be easy for her to memorize what comes next. This amount will vary from
    one child to the next, depending on his or her intelligence and memory.

    3-Review often so that what has
    been memorized will stick. Do not let any day go by without memorizing
    something new and reviewing the old.

    4-Encourage her by giving her a
    prize every time she finishes a juz’ – for example – and memorizes it well.

    5-Start to move from prompting
    her and having her repeat, which is usually the first stage in memorization,
    to teaching her how to read, so that it will be easy for her to read the
    Qur’aan by herself at times when her sister or teacher are not present.

    6-Let her get used to reciting
    what she has memorized in her prayer, whether that is obligatory or naafil
    prayer, once she reaches an age where prayer is required of her and she can
    understand it.

    7-Let her get used to listening
    to what she has memorized on tapes or on the computer, so that she can hear
    both a good pronunciation and good recitation, and she can review and
    consolidate what she has learned.

    8-Choose a good time for
    memorization when there are few distractions – such as after Fajr or between
    Maghrib and ‘Isha’. Avoid times when she is hungry, tired or sleepy.

    9-Praise her for what she has
    memorized in front of neighbours and relatives, so as to encourage her and
    encourage them to do the same thing; at the same time, pray for refuge for
    her with Allaah for fear of the evil eye and envy (hasad).

    10-It is essential for
    her to have one style of Mus-haf with no changes, so that the layout of the
    verses will be imprinted in her memory.

    11-You should encourage
    her to write out what she has memorized so that she may combine learning how
    to write with reinforcing what she has memorized.

    And Allaah is the Source of strength.

  • Q n A : He is annoyed by the misbehaviour of some of his Qur’aan-memorization students


    Q
    He is annoyed by the misbehaviour of some of his Qur’aan-memorization students

    A

    Praise be to Allah.Perhaps one of the best
    ways to deal with youth of this age is to teach them about heroes and
    conquerors, tell them about their stories and their attitudes, to create
    ambition in them. Also tell them about the reality that Muslims face, how
    their enemies plot against them and try to distract their youth with idle
    entertainment. Do not be too hard on them with regard to some things that
    are natural to them at this age, such as being concerned with how they look,
    but teach them the limits set by sharee’ah with regard to that.

     I advise you to read the book al-Muraahiqoon by Dr.
    ‘Abd al-‘Azeez al-Nughaymishi.

     May Allaah give you strength.

  • Q n A : Is it wrong to feel more connected to an adopted child than to my own child?


    Q
    Is it wrong to feel more connected to an adopted child than to my own child?

    A

    Praise be to Allah.You should understand – may Allah keep you safe and sound – that it is possible, on the basis of real-life experience and rational thinking, for a father to form a bond with a child other than his own that is stronger than his bond with his own child, because of spending a great deal of time with him, or because the way the child acts and speaks indicates that the child is attached to that man in a manner that he does not see in his own child.
    It is also possible that a child does not bond with his father, even if they live in the same house, either because the father treats him harshly or neglects him. These are natural feelings that fathers and children may feel in such circumstances.
    Yet despite that, the natural inclination that Allah has instilled in people remains deeply rooted in the soul of the father and the soul of the son, and this prevents the father from becoming no more than a stranger like other people, and prevents the son from becoming a stranger like other children.
    No matter what happens, this natural inclination that Allah has instilled in people will remain deep in your child’s heart, and he will not be able to ward it off or ignore it under any circumstances.
    Moreover, it will increase in strength and depth if you show love to him, let him know that you care for him and treat him kindly.
    The point is that it is important for you to be a positive and active presence in your child’s life – in this situation – and you cannot do without that. So you should strive to see him regularly and do not stop visiting him, following his progress and showing him that you are keen to see him by all possible means.
    You should also strive to show your love for him in words and deeds and in the way in which you interact with him.
    You should show him that you appreciate him and praise him every time you meet him; you should encourage him, support his skills and hobbies that are dear to his heart, be gentle when advising him, and show him your disapproval in a gentle and loving manner when he behaves in a manner that is not appropriate.
    And Allah knows best.

  • Q n A : He Fears For His Kids in Non-Muslims Lands


    Q
    He Fears For His Kids in Non-Muslims Lands

    A

    Praise be to Allah.Firstly:
    There is no doubt that the situation your children have ended up in is the harsh and heavy price that families pay as a result of living in non-Muslim countries, whether in the West or the East, which ultimately leads to the children becoming westernized or easternized, or following whatever their desires dictate, in a direction far from the Religion of Allah and His pleasure; except for those whom my Lord has mercy upon; and they are few.
    For benefit, please see the answer to question no. 52893 .
    Secondly:
    What you are considering, migrating to a Muslim country and leaving your family and children behind, is not the ideal solution; because it involves neglecting the trust and responsibility of raising children, which is a significant matter.
    From `Abdullah ibn `Umar (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said: “Each of you is a shepherd and is responsible for his flock: the ruler who governs the people is a shepherd and is responsible for them, a man is a shepherd over the members of his household and is responsible for them, a woman is a shepherd over her husband’s house and children and is responsible for them, and a slave is a shepherd over his master’s property and is responsible for it. So, all of you are shepherds and each of you is responsible for his flock.” Narrated by Al-Bukhari (2554) and Muslim (1829).
    And from Ma`qil ibn Yasar, who said: I heard the Prophet (peace and blessings be upon him) saying: “There is no servant whom Allah has given responsibility over a flock, and he does not protect them with sincere advice, except that he will not find the fragrance of Paradise.” Narrated by Al-Bukhari (7150) and Muslim (142).
    Therefore, your staying with your family, advising them, striving in their upbringing and guidance, falls under the reform mentioned in the words of Allah (translation of the meaning):
    {I only intend reform as much as I am able. And my success is not but through Allāh. Upon Him I have relied, and to Him I return.} Hud (88).
    A Muslim sometimes faces situations in life where he is between two goods and chooses the better of them, or between two evils and chooses the lesser of them.
    Shaykh Al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
    “The perfection of ‘piety (scrupulousness)’ is for a person to know the better of two goods and the worse of two evils, and to know that the Shari`ah is built upon achieving and perfecting benefits, and eliminating and minimizing harms. Otherwise, one who does not weigh the benefits and harms of an action or inaction according to the Shari`ah might neglect obligations and commit prohibitions.” End quote from “Majmu` al-Fatawa” (10/512).
    Ibn Al-Qayyim (may Allah have mercy on him) said:
    “The intelligent person should know that reason and Shari`ah mandate achieving and perfecting benefits and eliminating and minimizing harms. When an intelligent person faces a matter in which he sees both a benefit and a harm, he is obliged to do two things: a matter of knowledge and a matter of action. The matter of knowledge is to seek to understand which is more predominant between the two sides of benefit and harm. Once it becomes clear to him which is more predominant, he is obliged to choose what is better for him.” End quote from “Al-Da’ wa Al-Dawa’” (p. 491).
    In conclusion:
    The first thing you should do, if you are unable to reform them in your place and they do not agree to move with you to a better country, is to try to get custody of the younger ones, whom you can take care of, control, and reform, and bring them back to the path of their Religion as much as possible and within your capacity. Move with them to a Muslim country, where you can live among (Muslim) people and where you can reform their Religion.
    If you are unable to do so, then move with them to another region, in the midst of a Muslim community, where you can be stronger in establishing your Religion for yourself and reforming your children as much as you can.
    However, in any case, we see that your leaving your children behind – if you are unable to migrate with them – leaving them in the hands of your wife, whose condition you have described, is a kind of neglecting the trust; and the better thing to do, if you are unable to move with them, is to stay with them as a guide, educator, and advisor, striving to reform them and yourself, and your wife as much as you can; until Allah provides relief and a way out for you and them, and enables you to improve them and guide them, or they grow up, and your authority over them ceases, and you are unable to return them or reform anything from them; then at that time, you are on your own; and every soul is held in pledge for what it has earned.
    And Allah knows best.

  • Q n A : Ruling on making a video cartoon series for children


    Q
    Ruling on making a video cartoon series for children

    A

    Praise be to Allah.Firstly:
    The basic principle is that it is forbidden to draw and make images of animate beings, whether that is by carving (statues) or on paper, fabric or anything else, and whether the image is realistic or imaginary, because of the stern warning concerning that which is narrated in the religious texts, such as the words of the Prophet (blessings and peace of Allah be upon him): “The people who will be most severely punished on the Day of Resurrection will be the image-makers” Narrated by al-Bukhari (5950) and Muslim (2109).
    But an exception is made from that for images and three dimensional objects (toys) with which children play, because of the hadith of ‘A’ishah (may Allah be pleased with her), who said: The Messenger of Allah (blessings and peace of Allah be upon him) came back from the campaign to Tabuk or Khaybar and there was a curtain over her niche. The wind lifted the edge of the curtain and uncovered ‘A’ishah’s toy dolls. He said: “What is this, O ‘A’ishah?” She said: My dolls. He saw among them a horse with two wings made of cloth and he said: “What is this that I see in the midst of them?” She said: A horse. He said: “What is this that I see on it?” She said: Two wings. He said: “A horse with wings?” She said: Have you not heard that Sulayman had horses with wings? She said: And the Messenger of Allah (blessings and peace of Allah be upon him) smiled so broadly that I saw his eyeteeth. Narrated by Abu Dawud (4932); classed as sahih by al-‘Iraqi in Takhrij al-Ihya’ (2/344) and by al-Albani in Sahih Abi Dawud.
    Al-Hafiz Ibn Hajar said in Fath al-Bari (10/527): This hadith is quoted as evidence that it is permissible to keep dolls and toys for girls to play with. This is an exception from the general prohibition on keeping images. This was stated definitively by ‘Iyad, who narrated it from the majority of scholars, and said that they permitted the sale of dolls to girls for the purpose of training them from a young age to take care of their houses and their children. End quote.
    This indicates that it is permissible for children to make these three-dimensional objects themselves, or for them to be made for children.
    Based on that, there is nothing wrong with producing cartoons for children, if they are free of haram things such as music, because of the proven concession regarding images for children, and because making such films in accordance with Islamic guidelines helps to reduce evil and occupies children with that which is beneficial or permissible.
    There is nothing wrong with making a lion-type baby character, and giving it eyes and a nose.
    Dr. Ahmad al-Qadi (may Allah preserve him) said: I asked our shaykh [i.e., Ibn ‘Uthaymin, may Allah have mercy on him]: What is the ruling on educational cartoons for children, such as the movie Muhammad al-Fatih?
    He replied: There is nothing wrong with that, because it is beneficial, and because it will distract them from things that would harm them…”(Thamarat at-Tadwin min Fatawa Ibn ‘Uthaymin).
    Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: I hope that you can explain to me the ruling on buying videos if there are cartoons in them, noting that these cartoons are for a good purpose and benefit children. And is the ruling different if the images are static (not moving) or animated (moving), or not?
    He replied: With regard to these movies which contain beneficial material, and benefit children and keep them away from things that are worse than them, if there is no other alternative, then undoubtedly they are less serious than indecent movies, and concessions are granted for children with regard to leisure and play that are not granted to adults. Hence the Prophet (blessings and peace of Allah be upon him and his family) granted a concession to ‘A’ishah (may Allah be pleased with her) allowing her to play with dolls, because he married her when she was young. When he married her she was six years old, and he consummated the marriage with her when she was nine years old, and he (blessings and peace of Allah be upon him) was the best of people to his family. He would allow her to play with these toys. Thus a concession is granted to children that is not granted to adults. So if a person buys movies which entertain children and do not contain any haram elements, there is nothing wrong with that.(Al-Liqa’ ash-Shahri, no. 47).
    He (may Allah have mercy on him) was also asked: Many toys contain images of animate beings drawn by hand, and the purpose behind them is usually to educate the child, such as those that are found in talking books. Is that permissible?
    He replied: If that is for the purpose of entertaining children, then the scholars who permitted toys for children also permitted such images, on the grounds that these images are not exactly like the images in which Allah created the creatures that are depicted, as is clear from what I see before me, so the matter is not that serious.”(Majmu‘ Fatawa wa Rasa’il al-‘Uthaymin  12/339).
    Secondly:
    It is permissible to make a cartoon series on the internet and to design an animated character to answer questions, if that is specifically for children, because of the concession allowing that, as noted above. And there is nothing wrong with receiving payment for that, because whatever is permissible to make or produce, it is permissible to sell it or rent it out.
    To sum up:
    It is permissible to make a cartoon video series for children, if it is for a good purpose and is free of haram things such as music or spreading deviant ideas and beliefs.
    And Allah knows best.

  • Q n A : Is it correct to say that the Muslims are acting in the Prophet’s stead in calling people to Islam and spreading the message of Islam?


    Q
    Is it correct to say that the Muslims are acting in the Prophet’s stead in calling people to Islam and spreading the message of Islam?

    A

    Praise be to Allah.Yes, it is correct to say this. The Muslims are acting in the Prophet’s stead in conveying the message of Islam, calling people to it and explaining the teachings of Islam and conveying them to people.
    The most deserving of the Muslims to be described as acting in the Prophet’s stead are the scholars.
    This was stated by some of the scholars, such as ash-Shatibi (may Allah have mercy on him), who said:
    The mufti is acting in the Prophet’s stead in the Muslim community.
    The evidence for that is found in several things:
    -1- The religious texts. In the hadith it says that the scholars are the heirs of the prophets. The prophets did not leave behind any dinars or dirhams (that is, wealth); rather they left behind knowledge. In as-Sahih it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whilst I was sleeping, I saw a vessel that was brought to me, in which was milk. I drank from it until its moisture flowed from beneath my nails, then I gave my leftovers to ‘Umar ibn al-Khattab.” They said: How did you interpret that, O Messenger of Allah? He said: “Knowledge.”
    The Prophet (blessings and peace of Allah be upon him) was sent as a warner, as Allah, may He be exalted, says (interpretation of the meaning): “But you are only a warner” [Hud 11:12], and He says of the scholars (interpretation of the meaning): “For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn [i.e., advise] their people ” [at-Tawbah 9:122].
    -2- The scholar is acting in the Prophet’s stead in conveying the rulings of Islam, because the Prophet (blessings and peace of Allah be upon him) said: “Let those of you who are present convey to those who are absent.” And he (blessings and peace of Allah be upon him) said: “Convey from me, even if it is one verse.” As that is the case, it means that he is acting in the Prophet’s stead.
    -3- The mufti is a lawgiver in one sense, because what he conveys of Islamic rulings is either transmitted from the Prophet (blessings and peace of Allah be upon him) or it is derived from the religious texts that were narrated from him. In the former case, he is conveying it and in the latter case he is acting in his stead by initiating rulings, and initiating rulings is only for the lawgiver. If the mujtahid (mufti) initiates rulings based on what he thinks and works out, then in this sense he is a lawgiver and must be followed. This definitely means that the scholar is the successor of the Prophet (blessings and peace of Allah be upon him), and even in the case where he is only conveying the ruling that was given by the Prophet (blessings and peace of Allah be upon him), he still has to examine the matter and understand the wording of the text, and understand the reasons for the ruling and how the ruling is connected to its reason. In both cases, he is the one who must do that, so in this regard he is acting in the lawgiver’s stead in that sense. It says in the hadith: “Whoever reads the Qur’an, prophethood is placed in his heart.”
    In conclusion, the mufti is telling people the rulings of Allah, as the Prophet (blessings and peace of Allah be upon him) did; and is approving or disapproving of the deeds of accountable people on the basis of his understanding, as the Prophet (blessings and peace of Allah be upon him) did; and his rulings are to be implemented by the Muslims, because he is the successor to the Prophet (blessings and peace of Allah be upon him). Hence the scholars are called those in authority, and obedience to them is mentioned alongside obedience to Allah and His Messenger in the verse (interpretation of the meaning): “obey Allah and obey the Messenger and those in authority among you” [an-Nisa’ 4:59].
    There is a great deal of evidence to support this concept. End quote.
    Al-Muwafaqat (4/201).
    And Allah knows best.

  • Q n A : Does a father educating his children come under the heading of knowledge that will benefit him after he dies?


    Q
    Does a father educating his children come under the heading of knowledge that will benefit him after he dies?

    A

    Praise be to Allah.What your father did of spending on your education in this specialty will undoubtedly bring great reward, and what a father spends on his child is one of the greatest types of charity. The Prophet (blessings and peace of Allah be upon him) stated that spending on one’s child brings great reward, and it takes precedence over other kinds of charity.
    In the hadith it says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The best dinar that a man spends is a dinar that he spends on his dependents, and a dinar that a man spends on his mount (for jihad) in Allah’s cause, and a dinar that he spends on his companions (in jihad) in Allah’s cause.”
    Abu Qilabah said: He started with the dependents. Then Abu Qilabah said: What man is greater in reward than a man who spends on young dependents and protects them from resorting to asking of people – or Allah benefits them through him – and makes them independent of means? Narrated by Muslim (994).
    Secondly:
    The knowledge that you learned brings great benefit to Muslim women and provides them with medical treatment without having to see male doctors; this is one of the greatest benefits of which your father was a cause. It is known that a benefit that has far-reaching effect will bring reward to the one who initiated it, even if he did not have that particular intention in mind.
    So we hope that there will be much good and great reward for your father for everyone who benefits from your treating them, because of his contribution and his being the cause of your education, without anything being detracted from your reward, in sha Allah.
    Whoever is the cause of some good deed being done will have a reward like that of the doer. It was narrated that Abu Mas‘ud al-Ansari said: A man came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: My mount has died; give me a mount. He said: “I do not have anything.” A man said: O Messenger of Allah, I will tell him about someone who will give him a mount. The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who tells another about a good deed is like the one who does it.” Narrated by Muslim (1893).
    Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: [If someone does] deeds from which others benefit, he will be rewarded for benefitting others, even if he did not have that intention when he did that deed. Hence the Prophet (blessings and peace of Allah be upon him) stated that if someone sows a crop or plants a tree, and an animal eats from it or someone steals from it, he will be rewarded for that, even though he may have planted it without forming that intention; rather so long as people benefit from it, he will be rewarded for that.
    This is also indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):
    {No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people} [an-Nisa’ 4:114].
    This indicates that if a person does that, even if it is simply to bring about reconciliation between people without seeking reward, there is goodness in that. Then Allah says:
    {And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward} [an-Nisa’ 4:114].
    This is something additional to the good which Allah mentions at the beginning of the verse.”(Liqa’ al-Bab al-Maftuh  32/9).
    With regard to the hadith, “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a  righteous son who will pray for him” [narrated by Muslim 1631], what it refers to is whatever beneficial knowledge a person teaches to others from which people benefit. That includes beneficial worldly knowledge, foremost among which is medicine. Ash-Shafa‘i (may Allah have mercy on him) said: I do not know of any knowledge, after knowledge of what is halal and haram, that is more noble than medicine. End quote from Siyar A‘lam an-Nubala’ (10/57). Medicine is only of such high status because of what it contains of goodness and benefit, and because all people need it.
    Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: Regarding the hadith “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), [and] beneficial knowledge…”, does this refer to Islamic knowledge or worldly knowledge?
    He replied: What appears to be the case is that the hadith is general in meaning; any knowledge that is of benefit will earn that reward, but the foremost knowledge is Islamic knowledge. So if we assume that a man taught someone beneficial skills, and the one who learned that from him benefitted from learning it, then he will attain the reward and be rewarded for that.”(Liqa’ al-Bab al-Mahtuf  16/117).
    So if someone teaches people beneficial worldly knowledge, he is included in the words of the hadith “or beneficial knowledge.” The same applies to the one who plays a role in conveying and spreading this knowledge and its benefits; there is the hope that he will also have a share of this reward, for the bounty of Allah is immense.
    In the hadith narrated from ‘Uqbah ibn ‘Aamir (may Allah be pleased with him), he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allah, may He be glorified and exalted, will admit three people to paradise by virtue of one arrow: the one who made it, intending good by making it, the one who shoots it, and the one who hands it to him.” Narrated by Ahmad in his Musnad (17300). The commentators said: The hadith is hasan when all its isnads and corroborating evidence are taken into account.
    The scholars of the Permanent Committee for Ifta’ said: Printing useful books which benefit people regarding their religious and worldly affairs comes under the heading of the righteous deeds for which a person will be rewarded during his lifetime, and the reward and benefit thereof continue after he dies. That is included in the general meaning of the words of the Prophet (blessings and peace of Allah be upon him) which are soundly narrated in the hadith of Abu Hurayrah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a  righteous son who will pray for him.”  Narrated by Muslim in his Sahih. So anyone who plays a part in spreading this beneficial knowledge will attain this great reward, whether he is an author, a teacher, a publisher who distributes it to people, a designer, or one who plays a part in printing it. Each of them will be rewarded according to his efforts and the extent of his participation in that.”(Fatawa al-Lajnah ad-Da’imah  11/17).
    Thus there is the hope that everyone who contributes to education, and everyone who is a cause or helps in that will have reward for the beneficial knowledge.
    And Allah knows best.

  • Q n A : She is a seeker of knowledge and is not sure whether she should seek knowledge or teach people, and she is asking for advice


    Q
    She is a seeker of knowledge and is not sure whether she should seek knowledge or teach people, and she is asking for advice

    A

    Praise be to Allah.If the Muslim has an opportunity to guide people to what is good and teach them that which Allah, may He be exalted, has taught him, then he should not miss the opportunity due to psychological barriers, and he should not let waswaas (whispers from the Shaytaan, intrusive thoughts) prevent him from doing good. He should not regard teaching and guiding people as being a social status that he fears could cause him to drift away, and he should not regard teaching people as something very complicated and be discouraged for fear of problems and obstacles. Rather he should regard teaching people what is good as an obligation and something required by Islam. The one who has knowledge should not shy away from teaching one who is ignorant.
    This is one of the Islamic obligations that the Muslim should do according to his ability, for Allah does not burden anyone with more than he can bear. So the Muslim should teach others what he knows, and regarding that which he does not know, he should say: Allah knows best.
    The one who has memorized the book of Allah, may He be exalted, may help others to memorize it; the one who is studying fiqh, if he has not yet studied all the topics of fiqh, and has only studied issues having to do with acts of worship, may teach topics having to do with acts of worship, and not other issues. This is what the companions of the Prophet (blessings and peace of Allah be upon him) did.
    It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Narrate from me, even if it is one verse, and narrate from the Children of Israel, no problem, but whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari (3461).
    It was narrated from Maalik ibn al-Huwayrith: I came to the Prophet (blessings and peace of Allah be upon him) with a group of my people, and we stayed with him for twenty days. He was compassionate and kind, and when he realized that we missed our families, he said: “Go back and be with them, and teach them. Pray, and when the time for prayer comes, let one of you give the adhaan and let the oldest of you lead you in prayer.” Narrated by al-Bukhaari (628) and Muslim (674).
    Education and teaching are a great means of attaining reward, so the seeker of knowledge should not delay that until tomorrow if he is able to do it today, for obstacles may come in his way and he may miss out on what Allah has promised of great reward for the one who teaches the people about what is good.
    It was narrated from Abu Huaryrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever calls people to guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest…” Narrated by Muslim (2674).
    It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When a person dies, his good deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous son who will offer supplication for him.” Narrated by Muslim (1631).
    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
    The seeker of knowledge combines several things, knowledge and calling people to Islam, doing good deeds, reconciling between people and offering sincere advice. So he should not stop at any limit; rather he should strive as much as he is able, in a way that will not distract him from his obligatory duties. Thus he is a seeker of knowledge, he is one who calls people to Allah, he is one who offers sincere advice, he is a teacher and he is one who reconciles between people, so he will have a good impact. The seeker of knowledge, especially one who is a student in the faculty of sharee‘ah and the faculty of usool ad-deen, or one who attends the study circles of the shaykhs, must have high aspirations. So he should not limit himself to one thing only and exclude others; rather he should strive hard in doing all that is good, according to his knowledge and ability. Thus he will be one of those who strive to reconcile between people, and one of those who call people to Allah, and one of those who teach people, and one of those who offer sincere advice, and one of those who enjoin what is right and forbid what is wrong. This is how the Sahaabah and those who followed them in truth were; they would be part of everything that is of benefit to people, and they would not hesitate to do anything that could benefit people.
    End quote from Majmoo‘ Fataawa wa Maqaalaat ash-Shaykh ‘Abd al-‘Azeez ibn Baaz (24/24).
    For more information, please see the answer to question no. 103895 .
    And Allah knows best.

  • Q n A : Ruling on memorizing Qur’an using the “five fortresses” method


    Q
    Ruling on memorizing Qur’an using the “five fortresses” method

    A

    Praise be to Allah.The “five fortresses” method for memorizing the Qur’an is a method based on a plan for preparing the pages that one wants to memorize, a method for memorizing and a method for reviewing what one has previously memorized.
    It is a method that includes reading from the Mushaf, listening to a skilled narrator, repeating what one wants to memorize, then reviewing what one has memorized without looking at the Mushaf.
    Based on that, it does not seem that there is anything objectionable about this method. Rather it is a good method that connects the Muslim to the Qur’an on a daily basis, and gets him used to reciting the Qur’an and not forget it. It is well known that educational means and methods of reviewing and memorizing, and the like, are only means of acquiring knowledge and memorizing and reviewing the Holy Qur’an.
    The ruling on these means is that they are permissible, so long as Islam has not forbidden them.
    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
    If a method is not forbidden and it is effective, then there is nothing wrong with it. Means are not the same as objectives, and it is not essential that Islam should state for every means or method that it is permissible or otherwise, because means and methods are innumerable and unlimited, so everything that is a means of achieving good is good. End quote from Liqa’ al-Baab (15/30).
    Moreover, when determining whether a particular method is better and choosing it over others, we should look at experience and what is best suited to each individual. What is suitable and beneficial to one person is not always suitable and beneficial for another; rather it may be suitable for someone else, or some other method may be more beneficial for him. So each person should look at what is most suitable for him and will help him. The Prophet (blessings and peace of Allah be upon him) said: “Strive to do that which will benefit you and seek the help of Allah, and do not feel helpless.”
    And Allah knows best.

  • Q n A : The ruling on seeking knowledge with the intention of refuting the specious arguments that are made against Islam


    Q
    The ruling on seeking knowledge with the intention of refuting the specious arguments that are made against Islam

    A

    Praise be to Allah.It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “Whoever seeks knowledge in order to argue with the foolish or to show off before the scholars or to attract people’s attention, will be in Hell.” Narrated by Ibn Maajah (253).
    It was narrated from Jaabir ibn ‘Abdillah that the Prophet (blessings and peace of Allah be upon him) said: “Do not seek knowledge in order to show off in front of the scholars or to argue with the foolish, or to choose the best seat in a gathering because of it, for whoever does that, the Fire, the Fire (awaits him).” Narrated by Ibn Maajah (254).
    It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever seeks knowledge in order to show off before the scholars or to argue with the foolish or to attract people’s attention, Allah will admit him to Hell.” Narrated by Ibn Maajah (260).
    Even though there is some weakness in the isnaads of these hadiths, they support one another. Hence al-Albaani (may Allah have mercy on him) classed them as saheeh, when he said concerning the hadith of Jaabir:
    Al-Haakim classed it as saheeh, and adh-Dhahabi agreed with him. It was also classed as saheeh by al-Haafiz al-‘Iraqi (1/52). It is as they say, if it is free of interruptions (in its isnaad), because Ibn Jurayj and his shaykh Abu’z-Zubayr were mudallis [i.e., they  engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and they were known for that. They also narrated it by saying ‘an (“from”, instead of saying that they heard it directly from a narrator). But the hadith is saheeh whatever the case, because there are corroborating reports concerning the same topic which strengthen it and are strengthened by it.
    End quote from Saheeh at-Targheeb wa’t-Tarheeb (1/154).
    Shaykh Muhammad ibn ‘Ali ibn Adam al-Ethiopi said:
    This hadith of Jaabir ibn ‘Abdillah (may Allah be pleased with him) is one of the hadiths narrated in al-Musannaf, and it is saheeh. Al-Busayri said: The men of this isnaad are thiqaat (trustworthy), according to the conditions of Muslim. End quote.
    And it is as he said, although its isnaad includes the ‘an‘anah [narrating by saying ‘an (“from”)] of Ibn Jurayj and Abu’z-Zubayr, who are mudallis. But the hadith is saheeh because there are corroborating reports.
    End quote from Mashaariq al-Anwaar (4/485-486).
    The apparent meaning of the hadith indicates that the person who learns about Islam for the purpose of arguing with the foolish is given warning of punishment, because he has not fulfilled the condition of sincerity when learning about Islam; rather his only aim is to learn how to argue.
    It was narrated that Abu Hurayrah said: The Messenger of Allah (saw) said: “Whoever seeks knowledge that should be sought  for the sake of Allah, but he only seeks it for the sake of some worldly gain, will not smell the fragrance of Paradise on the Day of Resurrection.”Narrated by Abu Dawood (3664).
    The sincere and sound intention when seeking knowledge should be to act upon it oneself, then to teach it to people and convey it to them, and to take Islamic teachings to those who are not aware of them, then to ward off the aggression of the transgressors and the misinterpretation of the evildoers.
    Allah, may He be exalted, says (interpretation of the meaning):
    “For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious”
    [at-Tawbah 9:122]
    “So do not obey the disbelievers, and strive against them with the Qur’an a great striving”
    [al-Furqaan 25:52].
    Shaykh ‘Abd ar-Rahmaan as-Sa’di (may Allah have mercy on him) said:
    “a great striving” i.e., do not spare any effort to support the truth and suppress falsehood; even if you see them rejecting you and treating you rudely, still do your utmost and do not despair of them being guided; do not stop conveying the message to them just because it does not suit their whims and desires
    End quote from Tafseer as-Sa‘di (p. 585).
    So whoever learns with the intention of refuting the specious arguments of the disbelievers and advising the Muslims, this is a sound intention.
    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
    Do you have any advice for a beginner seeker of knowledge?
    He replied:
    Our advice to every person is to make his intention sincerely for the sake of Allah, may He be glorified and exalted, and not to let his aim when seeking knowledge be the pursuit of leadership, prominence or wealth. Rather his aim should be to alleviate ignorance from himself and from others, to adhere to the straight path, and to defend it and protect it. This is the best thing.
    End quote from Liqaa’ al-Baab al-Maftooh (226/36).
    If he needs to argue and debate whilst calling people to Allah, there is nothing wrong with that, because that is not the aim of his learning; rather it is a means of conveying the message. But he must argue in the way that is best, and within Islamic guidelines.
    Allah, may He be exalted, says (interpretation of the meaning):
    “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided”
    [an-Nahl 16:125].
    Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:
    i.e., let your call to all people, Muslims and disbelievers, inviting them to the straight path of your Lord, which includes beneficial knowledge and righteous deeds, be with wisdom , addressing each according to his situation and ability to understand, and the level of his acceptance and submission…
    If the person to whom the call is addressed thinks that what he is following is truth or if he is a promoter of falsehood, then the caller to Islam should reason with him in the most courteous manner. These are the ways which are more likely to bring a response, according to both reason and the texts.
    One way of doing that is to use evidence that he believes is sound, because this is more likely to achieve the goal and not lead to argument or trading of insults, which will defeat the purpose and is of no benefit. Rather the aim is to guide people to the truth, not to prove them wrong and the like.
    End quote from Tafseer as-Sa‘di (p. 452).
    Allah, may He be exalted, says (interpretation of the meaning):
    “So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone”
    [al-Kahf 18:22].
    Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:
    “So do not argue” that is, do not discuss or debate
    “about them except with an obvious argument” that is, one that is based on knowledge and certainty, which should also serve a purpose.
    End quote from Tafseer as-Sa‘di (p. 474).
    Conclusion: learning Islamic knowledge with the intention of calling people to the religion of Allah, may He be exalted, and defending Islam, and refuting the arguments and foiling the plots of the disbelievers is a sound intention, provided that the seeker of knowledge does not focus exclusively on the branches of knowledge that are a communal obligation whilst neglecting those that cover individual obligations, such as the fundamentals of his faith and how to perform obligatory acts of worship such as prayer, fasting and so on.
    It was narrated that Jundub ibn ‘Abdillah al-Azdi, the companion of the Prophet (blessings and peace of Allah be upon him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The likeness of the scholar who teaches people good and forgets himself is that of a lamp which gives light to the people but burns itself.”
    Narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (2/165-166); classed as hasan by al-Albaani in Saheeh at-Targheeb wa’t-Tarheeb (1/164).
    And Allah knows best.