Children Needs Kind Treatment

Children Needs Kind Treatment

Children were always certain of kind treatment by the Prophet (peace be upon him). Whenever he saw a child, he received him/her with a smile and said some pleasant words, even when the Prophet was preoccupied with something very serious. Anas ibn Malik, who served the Prophet throughout his 10-year stay in Madinah, said: "I never saw anyone who was more kind to children than God's Messenger." (Related by Muslim.) He did not differentiate between boys and girls; he was very kind to all, teaching his companions that kindness to children must be an essential characteristic of every Muslim. We should put this in its proper perspective; his was a society characterized by its rough attitude in all situations, and particularly harsh in its treatment of girls and women. Some Bedouins visiting Madinah saw him kissing one of his grandchildren. One of them asked: "Do you kiss your young ones; by God we never do that." The Prophet said: "What can I do for you if God has removed compassion from your heart?" This was a pointed answer, telling those rough people that their attitude was wrong and it should better be changed. Compassion is a virtue that we should nurture, and its primary aspect is to be kind to young children. Whenever the Prophet returned to Madinah after being away on an expedition or travel, he was met by children who went out to give him a welcome. Abdullah ibn Jaafar, whose father was a cousin of the Prophet, said that on one such occasion, he was the first taken to the Prophet: "He took me up and placed me in front of him as he was on his mount. Then one of Fatimah's two sons was brought to him and he placed him behind him. Thus all three of us entered Madinah on one mount." (Related by Muslim.) The Prophet was leading the Muslim army on its way to Khaybar when he passed by the living quarters of the Ghifar tribe. He noticed a girl who was walking fast alongside the army. Realizing that she wanted to give any help to the soldiers, the Prophet took her behind him on his mount. When they stopped for rest and he dismounted, he noticed that she looked very shy. He realized that she has just had her period. It was her first time, so he taught her how to clean herself and her clothes. She stayed with the army until after the battle. The Prophet gave her a necklace from the booty. She wore that necklace without ever taking it off. She grew up to achieve fame and was to be known as Layla Al-Ghifariyyah. Whenever a child was with the Prophet, he would teach that child something simple, short and very effective. Abdullah ibn Abbas was a young boy when he once rode behind the Prophet on his mount. The Prophet said that he wanted to teach him some very useful words. These were: "Be careful with what God has given you, and He will take care of you. Remain within the limits God has set and you will always find Him before you. Get to know God in times of ease, and He will know you in times of hardship. Learn that what you have missed would have never been yours, and what you have got you would have never missed. Learn also that victory is assured with perseverance, a way out is certain to come after a time of stress, and that hardship is followed by ease." (Related by Al-Bukahri.) When we consider these words we realize that they were simple enough to be understood by a 10-year old, yet they can be fundamental in shaping a young man's attitude to life in general. A young child can easily learn the Prophet's words by heart, yet they will be of benefit to him throughout his life. Not only so, but the child in this case reported these words so that we can all learn them and bring our attitude to life events in line with them. Yet the Prophet's teaching of children could be much simpler. Abdullah ibn Busr Al-Mazini reported that when he was a young child, his mother sent him with a bunch of grapes to give to the Prophet. On the way, he ate some grapes. "When I gave it to the Prophet, he held my ear and said: 'You little cheat!'" Thus the lesson of delivering something intact was given to the young child in a very gentle way. His companions realized that whatever prayer the Prophet said, God would answer in the broadest and fullest way. Therefore, when children were born, they were often brought to the Prophet to bless them. He would welcome them and do more than their parents hoped for. The whole Muslim community were delighted when Asma' bint Abu Bakr gave birth to her son, Abdullah, the first child to be born to the Muslim community in Madinah after the Prophet and the Makkan Muslims migrated there. "She took her newborn to the Prophet. He took the child, put him on his lap, took a date and rubbed the child's jaws with it before praying for him and blessing him." (Related by Al-Bukhari and Muslim.) In some societies, particularly the Arabian society at the time, when adults met, children were told to keep away. The Prophet's attitude was different; he welcomed children and attended to them. His companions in Madinah were farmers. They often brought him the early ripe fruit, hoping for a prayer of blessing. "Whenever he was brought such fruit, he would pray: 'Our Lord, bless our city, our fruit and measures, and make each blessing goes with another.' He would then give the fruit to the youngest child present." (Related by Muslim and Al-Tirmidhi) . On one occasion he was talking to a group of adults and dates were served to them, when some children came in. He took a bunch of dates and gave it to the children. This was in total contrast to what any Arab host would have done. Had his children come in when he was entertaining guests, an Arab would have told them off and ordered them out. In all this the Prophet set an example, not only for people in his generation, but for all future generations. Hence, you find that Muslim parents are always likely to take good care of their children, and to be compassionate to all young people. This ensures that family relations remain strong and families remain closely knit. This is a great blessing that has yielded great benefits to Muslim families in all societies, across countless generations.

By Adil Salahi

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The People of Paradise: The Children of the Believers

The People of Paradise: The Children of the Believers

The children of the Believers who die before reaching the age of puberty will be in Paradise, insha'Allah, by the Grace and Mercy of Allah. He (swt) says: "And those who believe and whose offspring follow them in faith - to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned" [52:21] 'Ali ibn Abi Taalib understood this aayah - "Every person is a pledge for what he has earned" [74:38] - to indicate that the children of the believers would be in Paradise, because they did not earn anything for which they would be considered a pledge. [at-Tadkhirah, p. 511] al-Bukhaari included a chapter in his Saheeh entitled "The virtue of one whose child dies and he bears it with patience for the sake of Allah", in which he quoted the hadith of Anas who said that, "A Muslim whose three children die before reaching the age of puberty will be admitted to Paradise by Allah out of Mercy towards them." According to a hadith narrated by Abu Sa'eed the women asked the Prophet (Saw) "Set aside a day for us". So he preached to them and said, "Any woman whose three children die will be shielded from the Fire by them." A woman asked, "What about two?" He said, "And if two [die]." [Saheeh al-Bukhaari, Kitaab al-Janaa'iz, Baab fadl man mata lahu walad fa ahtasaba, Fath al-Baari, 3/118] According to a hadith narrated by al-Baraa' (saw), "When [the Prophet's son] Ibraaheem, died, the Messenger of Allah (saw) said, "There is a wet nurse for him in Paradise"". [Saheeh al-Bukhaari, Kitaab al-Janaa'iz, Baab ma qila fi awlaad al-Muslimeen, Fath al-Baari, 3/244] The conclusion that may be drawn from this hadith is that the children of the believers will be in Paradise as Ibn Hajar says, "The one who is the reason for his parents being shielded from the Fire should be protected himself, because he is the means and cause of mercy". [Fath al-Baari, 3/244] A number of reports clearly indicate this for example, "The Muslims and the children will be in Paradise" [narrated by 'Ali, quoted by 'Abdullaah ibn Ahmad in Ziyaadat al-Musnad] "A Muslim couple whose three children die before reaching the age of puberty will be admitted by Allah to paradise, they and their children, by His Grace and Mercy" [Fath al-Baari, 2/245] From Abu Hurayrah that the Messenger of Allah (saw) said: "Their little ones are the pageboys of Paradise. One of them will meet his father - or his parents - and take hold of his clothes - or his hand - just as I am taking hold of the hem of your garment, and he will not let go" Or he said," And he will not let go until Allah admits him to Paradise." [Silsilat al-Hadith as-Saheehah, 1/184, no. 342] "The children of the believers will be in Paradise, being cared for by Ibraaheem and Sarah until they give them back to their parents on the Day of Resurrection". [narrated by Abu Na'eem, ad-Daylami and Ibn 'Asaakir from Abu Hurayrah - Silsilat al-Hadith as-Saheehah, 3/451 no. 1467; see also 2/156 no. 603 narrated by Ahmad, Ibn Hibbaan, al-Haakim] an-Nawawi referred to the ijmaa'' of reliable Muslim scholars that any Muslim child who dies will be in Paradise. [Fath al-Baari, 3/244]. al-Qurtubee stated that Hammaad ibn Zayd, Hammad ibn Salamah and Ishaaq ibn Rahawayh refrained from giving an opinion [at-Tadhkirah, p.511]. an-Nawawi said, "Some of them refrained from giving an opinion because of the hadith of 'Aaishah which was reported by Muslim with the wording, "A boy of the Ansaar died, and I said, "It is good for him, because he did not do or know any evil". The Prophet (saw) said, "You should not say that because Allah (swt) has created its own people for Paradise.." The response to that is that he was most likely rebuking her for hastening to say something so decisive with no proof, or else he said that before he knew that the children of the Muslims would be in Paradise." [Fath al-Baari, 3/244]. I suggest that the best opinion is that this hadith indicates that it is not permitted to state definitely that any one particular person is one of the people of Paradise, even if we know that in general they will be in Paradise. The second point is that we should not be hasty in such matters, so that people will not dare to do what happens so often nowadays, when the bereaved claim that their departed loved one is in Paradise, even though he was the worst of people. Ibn Taymiyyah said, "We should not say every single child of the believers that he is in Paradise, but we accept that this is the case in general." [Majmu' Fataawa Shaykh al-Islaam, 4/281]

Compiled from various sources.

Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications.

Note that an English translation of the Qur'an is an interpretation of the Qur'an, and does not have the perfect status as the Qur'an in its original Arabic form.

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The People of Paradise: The Children of the Mushrikeen

The People of Paradise: The Children of the Mushrikeen

The Messenger of Allah (saw) was asked about the children of the Mushrikeen and he said, "Allah who created them knows best what they would have done". [on the authority of Ibn 'Abbaas, Saheeh al-Bukhaari, Kitaab al-Janaa'iz, Baab ma qilaa fi awlaad al-Mushrikeen, Fath al-Baari, 3/246] Abu Hurayrah (ra) reported that the Prophet (saw) said, "Every child is born in a state of fitrah [the natural state of man] and his parents make him a Jew or a Christian, or a Magian, just as an animal produces a perfect baby animal: do you find it mutilated?" [Saheeh al-Bukhaari, Kitaab al-Janaa'iz, Baab ma qilaa fi awlaad al-Mushrikeen, Fath al-Baari, 3/246] As Ibn Hajar said, "al-Bukhaari may Allah have mercy on him, indicated that he was refraining from giving an opinion on the children of the mushrikeen. Later in his Saheeh, in the tafseer of Surat ar-Rum, he indicates that he favoured the suggestion that they are in Paradise. He also organised the hadith in this chapter in such a way that shows this was his favoured opinion. He starts with a hadith which indicates that we cannot say one way or the other, then quotes a hadith which indicates that they are in Paradise, and follows that with a hadith that clearly states that this is the case: "As for the children around him, they are the children of mankind." In another version, "As for the two children around him, every child is born in a state of fitrah." Some of the Muslims asked, "Even the children of the Mushrikeen?" He said, "Even the children of the mushrikeen" Ibn Hajar said, "This is supported by the hadith of Anas reported by Abu Ya'la, in which the Prophet (saw) said, "I asked my Rabb for the laheen [those who play or those who are unaware] of the children of mankind, that they would not be punished, and that was granted to me." [its isnaad is hasan] Laheen was explained as meaning children, because of the hadith of ibn 'Abbaas nrarted by al-Bazzar. Ahmad reported from al-Khansaa bint Mu'aawiyah ibn Suraym from her paternal aunt who said, "I said, "O Messenger of Allah, who is in Paradise?" He said, "Prophets are in Paradise, martyrs are in Paradise and newborn babies are in Paradise". Its isnaad is hasan. [Fath al-Baari, 3/246] They also took as evidence the hadith, "The children of the mushrikeen are servants of the people of Paradise" [Ibn Mandah in al-Ma'rifah, Abu Na'eem in al-Hilyah, Abu Ya'la in al-Musnad and al-Albaani deemed it saheeh by the sum of its isnaad, Silsilat al-Hadith as-Saheehah, 3/452, no. 1468] The idea that they are in Paradise is the opinion of some scholars, such as favoured by Abul-Faraj Ibn al-Jawzee [Majmu' Fataawa, 24/382, 4/303] an-Nawawi said of this opinion, "This is the correct position favoured by those who study the words of Allah, "..And We never punish until We have sent a Messenger [to give warning]" [17:15]" [Fath al-Baari, 3/247] al-Qurtubee also considered this the most likely t be corrected, reconciling the apparently conflicting reports by saying that the Prophet (saw) initially said they would be in Hell with their parents, then he refrained from passing any judgement and said "Allah knows best what they would have done", then it was revealed to him that no one would be punished for the sins of another [17:15] so he stated that the would be in Paradise [at-Tadhkirah, p.515]. The trouble with this way of reconciliation, as Ibn Hajar said, is that this is not a matter that can be subjected to study and examination. It is a matter of al-Ghayb, which can only be known through revelation. And Allah knows best. Some scholars such as Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq, say that they are subject to the will of Allah. It was also transmitted by al-Bayhaqee in al-I'tiqaad from ash-Shaaf'iee. Ibn 'Abdul-Barr said "This might be the opinion of Maalik, although there is no written evidence for that" [Majmu' Fatawah, 4/281-404, 24/372] and Abul-Hasan al-Ash'ari attributed this opinion to Ahlus-Sunnah wal-Jama'ah, [Majmu' Fatawah, 24/372]. This is also the favoured view of Ibn Taymiyyah, who suggested that they will be tested of the day of Resurrection - "The correct view is what was said concerning them, Allah knows best what they would have done". We cannot say of any particular individual that he will be in Paradise or Hell. A number of hadiths state that on the Day of Resurrection they will be tested in the arena of judgement: they will be given commands and prohibitions and those who obey will enter Paradise, whilst those who disobey will be sent to Hell." He attributed this to Imaam Ahmad and Abul-Hasan al-Ash'ari who attributed it to Ahlus-Sunnah [Majmu' Fataawa, 24/372, 4/303, 4/281]. Ibn Hajar also stated that they would be tested in the Hereafter by being shown the Fire: whoever enters it will find it cool and safe, but whoever refuses to enter it will be punished. Ahadeeth to this effect were reported by al-Bazzar from Anas and Abu Sa'eed and by at-Tabaraani from Mu'aadh ibn Jabal. It has been proven through saheeh asaanid that the insane and those who lived between the time of Jesus (as) and Muhammad (saw) will also be tested in the Hereafter. al-Bayhaqee stated in al-I'tiqaad that this is the correct opinion. [Fath al-Baari 3/246]. The soundness of this opinion is indicated by the clear unambiguous aayaat of the Qur'an which tells the story of the righteous slave whom Musa (as) travelled to meet at the junction of the two seas. Explaining the reason why he killed the boy he said, "And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief" [18:80]. Muslim reports from Ibn 'Abbaas (ra) "The Messenger of Allah (saw) said, concerning the boy was killed by al-Khidr, "He was decreed from the beginning to be a kaafir and if he had been left, he would have oppressed his parents with his rebellion and disbelief." Commenting on this hadith, Ibn Taymiyyah said "It means that Allah decreed it in Umm al-Kitaab [the Register Book in Jannah] i.e. it was written that he would be a kaafir and if he had lived he would have been a kaafir indeed." al-Qurtubee said, in at-Tadhkirah [p.514]: "What makes this idea [that they will be tested in the Hereafter] weak is the fact that the Hereafter is not the place of testing; it is the place of recompense - reward of punishment. al-Hulaymee said "This hadith is not proven to be sound, and it contradicts the basic beliefs of the Muslims, because the Hereafter is not the place of testing. Everyone will inevitably know about Allah, and there is no test when a thing is inevitable." This is incorrect and was refuted by Shaykh al-Islaam Ibn Taymiyyah who said, "Responsibility only ceases when one enters the abode of recompense, which is either Paradise or Hell. In the arena of judgement they will be tested just as they are tested in al-Barzakh. The individual will be asked, "Who is your Rabb? What is your deen? Who is your Prophet?" Allah (swt) says, "[Remember] the Day when the Shin shall be laid bare and they shall be called to prostrate to Allah but they [hypocrites] will not be able to do so" [68:42]..." [Majmu' Fataawa, 24/ 372] Testing will only cease when a person enters Paradise or Hell. al-Qurtubee's suggestion that everyone will inevitably know Allah on that Day is correct, but the testing will take the form of orders and prohibitions as is reported in a number of texts. Allah (swt) will test them by ordering them to enter the Fire: whoever obeys will be blessed, whilst whoever disobeyed will be doomed.

Compiled from various sources.

Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications.

Note that an English translation of the Qur'an is an interpretation of the Qur'an, and does not have the perfect status as the Qur'an in its original Arabic form.

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