Wisdom International School for Higher Education Studies (WISHES) is the first  accredited institution of higher learning offering online undergraduate up to postgraduate studies in Islamic Studies major in Aqeedah, Islamic Personality Development and Da'wah According to the Qur'an and the Sunnah.

Read the scholarly paper written by Dr. Mamarinta Omar Mababaya and Dr. Norlain Dindang Mababaya on "Religious Curricular Offerings in the Muslim World: Challenges and Prospects in the Light of Strategic Planning, Social Networking, Modern Technological Advancement and Globalization of Islamic Knowledge".

Students of the Wisdom International School for Higher Education Studies (WISHES) taking Islamic Studies are expected to write not only enlightening articles or essays but also booklets (for the undergraduates) and books (for the graduates) as pre-requisites for receiving degrees.  Towards this end, WISHES makes use of the Wisdom Enrichment Islamic Learning Program on Islamic Studies and Personality Development learning modules, which consist of selected well-written, scholarly and enlightening articles and books based on authentic sources.  They are available on electronic books for immediate download with easy navigation, colorful designs and graphics.   You may download the following samples of the electronic books being used for the undergraduate level:

  Introduction to Islam According to the Qur'an and the Sunnah

 Pillars of Islam

 The Ideal Muslimah

  More...

The following are samples of enlightening articles written by some WISHES students as well as those who have studied the Islamic learning modules of the Wisdom Enrichment International Learning Program (WEILP) on Islamic Studies and Personality Development:

The Concept of Monotheism in Islam

The Noble Qur`an: Fountainhead of Justice and Human Rights

The Need to Guide Our Children to the Right Path

Children’s Obligations Towards Their Parents

Our Parents: Our Gate to Success and Al-Jannah (The Paradise)

Knowledge in the Qur’an and the Hadith

The Success in Education is with the Qur’an and Sunnah

Live and Love Islam: The Key to Reaching Our Ultimate Goal

The Many Aspects of Shirk

Selected Islamic Teachings from the Qur’an and the Sunnah that We Need to Know

The Muslim Family’s Role in Building a Righteous Society

Islam: The Solution to the Problems of Our Times

Fasting

Read the following samples of the Book Reviews written by some WISHES students:

 Introduction to Islam According to the Qur'an and the Sunnah
 Tawheed (Absolute Oneness of God)
 Da’wah according to the Qur’an and the Sunnah
 Da'wah and Enjoining Right and Forbidding Wrong in The Light of the Qur'an and the Sunnah

The Noble Qur`an: Fountainhead of Justice and Human Rights

By

 Mahmoud Abu Al-Ruzz
(Master of Public Administration and currently taking MA in Islamic Studies)
(Jordan)

There is no doubt that the Qur'an  places a high premium on justice to all and offers an affirmation of  the fundamental rights which all human beings ought to possess, because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human.   These rights not only provide us with an opportunity to develop all our inner resources, but they also hold before us a vision of what Allah (swt) would like us to be: what Allah (swt) wants us to strive for and live for and die for.   Rights enshrined by Allah (swt) cannot be abolished by any temporal ruler or human agency.   Eternal and immutable, they ought to be exercised since everything that Allah (swt) does is for “a just purpose.”  

Justice for All: To begin with, the Qur'an puts great emphasis on the right to seek justice and the duty to establish and advocate justice for all, even if they are foes and/or enemies. 

Allah (swt),thus, enjoins:

“O you who have attained to faith! Be ever steadfast in your devotion to Allah, bearing witness to the truth in all equity; and never let hatred of any one lead you into the sin of deviating from justice Be just: this is the closest to being Allah-conscious.”  [ 5 :8]

And again, in another Surah, the Qur'an emphasizes the importance of upholding justice:

“O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both.   Follow not the lusts (of your hearts), lest ye serve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.   [4:13]

In the context of justice, the Qur'an uses two concepts: “`adl” and “ihsan.”  Both are enjoined, and both are related to the idea of “balance,” but they are not identical in meaning.   “`Adl” is defined as “to be equal, neither more nor less.”  Explaining this concept, for instance: “in a court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other.   Justice introducing the balance in the form of scales that are evenly balanced.”  For what is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice.   Lest any one try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it [53: 38-39].   

Recognizing individual merit is a part of “`adl,” the Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion (delete this), but by righteousness.   Righteousness consists of both right “belief” (“iman”) and just “action” (“`amal”) as clearly indicated by what Allah (swt) says:

“The most honoured of you in the sight of Allah is (he who is) the most righteous of you.” [49:13]. 

While in another Surah (Al-Nisa`), the Qura`n  clearly distinguishes between passive believers and those who strive in the cause of  Allah:

“Such of the believers as remain passive -- other than the disabled -- cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives Allah has exalted those who strive hard with their possessions and their lives far above those who remain passive.” [4:95].   

Just as it is in the spirit of “`adl” that special merit is considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments.   For instance, for crimes of adultery the Qur'an prescribes identical punishments for a man or a woman who is proved guilty (Surah 24: An-Nur: 2), but it differentiates between different classes of women: for the same crime, a slave woman would receive half (Surah 4: An-Nisa':25) and the Prophet's consort double the punishment given to a “free” Muslim woman (Surah 33: Al-Ahzab: 30).   In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects Allah's compassion for women slaves who were socially disadvantaged.   

While constantly enjoining “`adl,” the Qur'an goes beyond this concept to “ihsan,” which literally means, “restoring the balance by making up a loss or deficiency.”  In order to understand this concept, it is necessary to understand the nature of the ideal society or Ummah envisaged by the Qur'an.   The word Ummah comes from the root “umm” or “mother.”  The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of Allah, namely, “Rahim” and “Rahman,” both of which are derived from the root “rahm,” meaning “womb.”  The ideal Ummah cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs.   While showing undue favor to any child would be unjust, a mother who gives to a “handicapped” child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of “ihsan” by helping to make up the deficiency of a child who is unable to meet the requirements of life.   Thus “ihsan” shows God's sympathy for the “disadvantaged” segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities).   

Within this sublime context of  advocating the upholding of  indiscriminate universal justice, the noble (Surah 4: An-Nisa':25stands out as the eternal  purest fountainhead of justice and basic human rights  long before and way above  all those discriminatory proponents of  so-called universal justice in the self-proclaimed ‘civilised’ West.  Following are some of the basic human rights enshrined in the Glorious Qur`an:

1.  RIGHT TO LIFE.   The Qur'an upholds the sanctity and absolute value of human life and states in Surah Al-An`am (6: 151):

“Do not take any human being's life which Allah has declared to be sacred -- otherwise than in (the pursuit of) justice: this has He enjoined upon you so that you might use your reason.”  

In Surah Al-Ma'idah (5: 32), the Qur'an points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care: “We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: And if any one saved a life, it would be as if he saved the life of the whole people.”  

2.  RIGHT TO ACQUIRE KNOWLEDGE.   The Qur'an puts the highest emphasis on the importance of acquiring knowledge.   That knowledge has been at the core of the Islamic world view from the very beginning is attested to by Surah Al-`Alaq (96: 1-5), which Muslims believe to the first revelation received by the Prophet Muhammad (s.a.w.s.).   This Ayah reads:

“ Read in the name of thy  Rabb (Rabb and Cherisher), who created, created man, out of a (mere) clot of congealed blood.  Read! And Rabb is Most Bountiful He who taught (the use of) the pen taught man that which he knew not.”   

Asking rhetorically if those without knowledge can be equal to those with knowledge (Surah Az-Zumar, 39: 9), the Qur'an exhorts believers to pray for advancement in knowledge (Surah Ta-Ha,20: 114).   The famous prayer of the Prophet Muhammad (s.a.w.s.) was “Allah grant me knowledge of the ultimate nature of things” and one of the best known of all traditions (“ahadith”) is “Seeking knowledge is mandatory upon even Muslim.”

According to the Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail.   The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war, as indicated by (Surah At-Tawbah,9: 122), which states:

“With all this, it is not desirable that all of the believers take the field (in time of war).   From within every group in their midst, some shall refrain from going to war, and shall devote themselves (instead) to acquiring a deeper knowledge of the Religion, and (thus be able to) teach their home-coming brethren, so that these (too) might guard themselves against evil”.   

3.  RIGHT TO RESPECT AND DIGNITY.   In Surah Al-Isra' ,17:70, the Qur'an says: “Now, indeed, We have conferred dignity on the children of Adam.”  Human beings are deemed worthy of esteem because of all creation they alone chose to accept the “trust” of freedom of the will (Surah Al-Ahzab,33: 72).   Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures (Surah Al-Baqarah, 2: 30-34).   Though human beings can become “the lowest of the lowest,” the Qur'an declares that they have been made “in the best of moulds” (Surah At-Tin,95: 4-6), having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil.   Thus, on account of the promise which is contained in being human, namely, the potential to be Allah's vicegerent on earth, the humanness of all human beings is to be respected.   

In this connection, the Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting (Surah Al-Hujurat, 49: 11-12).   It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both Dunya and Akhirah -- i.e., this world and the Next (Surah An-Nur, 24: 16-19).   Urging throughout that human beings should treat others with sensitivity and compassion, the Qur'an points out in (Surah An-Nisa',4: 148-149):

“Allah loves not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.” 

The Qur'an also recognizes the need for privacy as a human right and lays down clear-cut and articulated rules for protecting an individual's life in the home from undue intrusion from within or without.   

4.  RIGHT TO FREEDOM.   The Qur'an is deeply concerned about liberating human beings from every kind of bondage.   Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in (Surah Al-`Imran 3: 79):

“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic Office, should say to people: “Be ye my worshippers rather than Allah’s.”  On the contrary (He would say): “Be ye worshippers of Him Who is truly the Cherisher of all.”  

The institution of human slavery is, of course, extremely important in the context of human freedom.   Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it.   Not only did the Qur'an insist that slaves be treated in a just and humane way (Surah An Nisa' ,4: 36), but it continually urged the freeing of slaves.   By laying down, in (Surah Muhammad,47: 4), that prisoners of war were to be set free, “either by an act of grace or against ransom,” the Qur'an virtually abolished slavery since most slaves were prisoners of war.   Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate it.   

The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than Allah (swt) can limit human freedom (Surah Ash-Shura,42: 21), and in the statement that “Judgment (as to what is right and what is wrong) rests with Allah alone” (Surah Yusuf 12: 40).   Since the principle of mutual consultation (“shura”) is mandatory (Surah Ash-Shura,42: 38), it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible.   

The Qur'anic proclamation in (Surah Al-Baqarah,2: 256): “There shall be no coercion in matters of Religion” guarantees freedom of religion and worship, within the parameters of Islamic regulations.  A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad (s.a.w.s.) is to communicate the message of Allah and not to compel anyone to believe. 

The Qur'an also makes clear that Allah (swt) will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct, as indicated by (Surah Al-Baqarah, 2: 62) which states: “Those who believe (in the Qur'an) and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with the Rabb; on them shall be no fear, nor shall they grieve.”  

This right to freedom includes the right to be free to tell the truth.   The Qur'anic term for truth is “Haqq” which is also one of Allah`s most noble attributes.   Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty (Surah An-Nisa`,4: 135).   While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying (Sura Al-Baqarah, 2: 282).   

5.   RIGHT TO SUSTENANCE AND WORK.   As pointed out by (Sura Hud, 11:6), every living creature depends for its sustenance upon Allah (swt).   A cardinal concept in the Qur'an which underlies the socio-economic-political system of Islam is that the ownership of everything belongs not to any person, but to Allah (swt).   Since Allah (swt) is the universal creator, every creature has the right to partake of what belongs to Allah (Surah Al-An` am, 6: 165 and Surah Al-Mulk, 67: 15).   This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created in abundance by Allah (swt) for the benefit of humanity in general.   

According to Qur'anic teaching, every man and woman has the right to work, whether the work consists of gainful employment or voluntary service.   The fruits of labor belong to the one who has worked for them -- regardless of whether it is a man or a woman.   As (Surah An-Nisa',4: 32) states: “to men is allotted what they earn, and to women what they earn.”  

6.   RIGHT TO SEEK ASYLUM FROM OPPRESSION.   According to Qur'anic teaching, a Muslim's ultimate loyalty must be to Allah (swt) and not to any territory.   To fulfill his Prophetic mission, the Prophet Muhammad (s.a.w.s.) decided to leave his place of birth, Mecca, and emigrated to Medina.   This event (“Hijrah”) has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin if it becomes an abode of evil and oppression where they cannot fulfill their obligations to Allah or enjoy justice.   In a powerful passage in (Surah An-Nisa',4: 97-100), the Qur'an states:

“When angels take the souls of those who die in sin against their souls, they say: “In what (plight) were ye?”  They reply: “Weak and oppressed were we in the earth.”  They say: “Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?” Such men will find their abode in Hell -- What an evil refuge! -- except those who are (really) weak and oppressed -- men, women, and children who have no means in their power, nor (a guide post) to direct their way.   For these, there is hope that Allah will forgive for Allah doth blot out (sins) and forgive again and again.   He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: Should he die as a refugee from home from Allah and His Messenger, his reward becomes due and sure with Allah: And Allah is Oft-Forgiving, Most Merciful”.   

In conclusion, however, it must be stressed that since Qur'anic teaching embraces every aspect of human life, it contains references to more human rights than can be mentioned in this short essay.   Reference has been made in the foregoing account only to the human rights which figure most importantly in the Qur'an and which continue to be of on-going interest and importance in contemporary Muslim societies.   

There are indications from across the world of Islam that an increasing number of Muslims are beginning to reflect seriously upon these teachings of the Qur'an as they become disenchanted with the ruthless failures of capitalist globalism and the discriminatory fallacies of Western democracy.   As this reflection deepens, it is likely to lead to the realization that the supreme task entrusted to human beings by Allah (swt), of being Allah`s deputies on earth, can only be accomplished by establishing justice which the Qur'an regards as a prerequisite for authentic peace.   Without the elimination of the inequities, inequalities, and injustices that pervade the personal and collective lives of human beings, it is not possible to talk about peace, anytime anywhere, in Qur'anic terms.   

The Need to Guide Our Children to the Right Path

By

Jamalodden Abdurraheem
(MA in Islamic Studies)
(Philippines)

All praise is due to Allah, Rabb (Cherisher and Sustainer) of all the worlds. We bear witness that there is no one worthy of worship except Allah. We bear witness that our Prophet Muhammad (s.a.w.s.) is the true and last Messenger of Allah, who enjoined us to explore the far corners of the heavens and earth to know Allah’s creation and worship Allah with understanding. May peace and blessing of Allah be upon the Prophet, his family and his Companions?

“Our Rabb! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous”

Allah (s.w.t.) says in the Holy Qur’an:

“O, you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared, [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslim) with complete submission to Allah.”   (Al-Imran 3:102)

In this short essay, I do not intend to create a new idea, rather my intent is to collect some verses of the Holy Qur’an and the Ahadith of our Prophet Muhammad (s.a.w.s.) and some saying of the Ulamas (Islamic Scholar) to serve as a reminders and inspirations to all of us as a Muslim and most especially to all concern parents as Allah (s.w.t.) says in the Holy Qur’an:

 “And remind (by preaching the Qur’an o Muhammad) for verily, reminding profits the believers” (Az-Zariyat 51:55)

THE TRUTH ABOUT THE LIFE IN THIS WORLD AND THE HEREAFTER

There is no doubt that every parent is very concerned about the future of his/her own children. In fact, they strive hard and sacrifice for them. They always pray to Allah for their prosperity and security, asking the Almighty to protect them and grant them success. They want the best education for them to insure a bright future. Whenever the school examinations are on the gate, they will assist them, help them with their home works and encourage them to study hard. They also warn them of failure. They want their children to be successful doctors, lawyers, engineers, accountants, etc. They want to provide money saving, buy real estates, build a nice houses for them and assist them to find a good husband/wife to give them a better living and establish a happy family life circle in this world. This is a natural feeling of every parent towards his/her own children. In Islam it is not wrong to guide our children and assist them to their success but we should not forget that the real success and happiness is in the Paradise.   

Unfortunately, many parents of today’s children in the modern Muslim societies are focusing their attention only on the worldly affairs of their children and neglecting the eternal life in the Hereafter which is actually the most important. They wake them up early in the morning for their school but do they bother to wake them up to pray?. They get angry and perhaps punish them severely if they absent from the class without reason but do they punish them if they neglect to pray at the mosque? They get unrest if they neglect their assignments from the school but do they feel the same if they abandon their obligations (i.e. prayers, fasting, etc.) towards their Creator? The answers are perhaps never. These are only a few evidences of parents’ negligence.  They forget that the life of this world is only a temporary whereas the life in the Hereafter is eternal where they will only have two choices; either in the Hell-Fire which is the real failure or in Paradise which is the real success. Allah (s.w.t.) says in the Holy Qur’an:
 

 “Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, -evil doers), and (there is) forgiveness from Allah and (His) Good Pleasure (for the believers, -good doers), whereas the life of this world is only a deceiving enjoyment” Al-Hadid 57:20.

 Islam did not prohibit us to seek and enjoy the comfort and success in this world rather it inspired us to have a well-balance life. When Allah (s.w.t.) says in the Holy Qur’an : “I  did not create the Jinns and men except they should worship Me”(51:56), He did not obliged us to concentrate only on worshiping Him (e.g. pray continuously, fast successively, spend all our wealth in the way of Allah, stay at the mosque  day and night, etc) and renounce the world. In fact, He urged us to seek a good living and enjoy a better life in this world but should be in accordance to the Islamic way of life. Allah (s.w.t.) says in the Holy Qur’an:

 “But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrant, mischief-makers, corrupts.” (Al-Qasas 28:77).

Islam urged us also to seek knowledge and learn anything that will benefit us and improve the life of individual and the Muslim society to build a strong nation. Allah (s.w.t.) says in the Holy Qur’an:

 “And make ready against them all you can of power, including steeds of war…” Al-Anfal 8:60

What Islam prohibited us is to forget our final destiny. That is the life after death where we can attain the real success and eternal peace and happiness that is if we strive hard to seek the pleasure of Allah and live in a complete Islamic way of life. We should remember always that death is unavoidable and the purpose of our creation is to worship Allah alone to seek His pleasure and our supreme goal is Paradise. Our life in this world is temporary but it is our road to our success if we understand it correctly. Allah (s.w.t.) says in the Holy Qur’an:

 “Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only enjoyment of deception (a deceiving thing)” Al-Imran 3:185.

 THE PARENT’S FEELING TOWARDS THE CHILDREN

It is hard to describe the feeling of the parents to see their children happily holding their diplomas and certificates as a sign of their success. However, without guidance to the right path do we realize what will be their condition if they got hold of the records of their deeds by their left hands in the Day of Reckoning? They will certainly say with deep sorrow and repentance: (as mentioned in the holy Qur’an):

  “I wish that I had not been given my Record! And that I had never known how my account is? I wish, would that it had been my end (death)! My wealth has not availed me, my power and arguments (to defend myself) have gone from me!” (Al-Haqqah 69:25-29).

It is also very hard to describe the feeling of the parents to see their children suffering any hardship or a severe pain in this world. However, without the guidance to the right path do we realize what will happen to them if they become among the duelers of the Hell-fire who will taste the torment in the grave before the eternal torment and everlasting chastisement in the Day of Judgment. Let us contemplate the following Hadith of the Prophet (s.a.w.s.) and some Ayats in the Holy Qur’an describing what will happen to a person after his/her death and left alone in the grave yard until the Day of Judgment.

Abu Said (r.a.) narrated that when the Prophet (s.a.w.s.) went out to the prayer and saw the people looking as if they were grinning he said, “If you were to keep much in remembrance death which is the cutter-off of pleasures, it would distract you from what I see. Keep much in remembrance death, which is the cutter-off of pleasure, for a day does not come to the grave without its saying, I am the house of exile, I am the house of solitude, I am the house of dust, I am the house of worms.’ When a believer dies the grave says to him, ‘Welcome and greeting; you are indeed the dearest to me of those who walk upon me. I have been given charge of you today and you have come to me and you will see how I shall treat you.’ It will expand for him as far as the eye can see and a door to Paradise will be opened for him. But when the profligate or infidel is buried the grave says to him, ‘No welcome and no greeting to you; you are the most hateful to me of those who walk upon me. I have been given charge of you today and you have come to me and you will see how I shall treat you.’ Abu Said told that Allah’s Messenger (s.a.w.s.) indicated it by interlacing his fingers. Then he said, ‘Seventy dragons will be put in charge of him of such a nature that if one of them were to breathe on the earth it would produce no crops as long as the world lasted; and they will bite and scratch him till he is brought to the reckoning.” He also reported Allah’s Messenger (s.a.w.s.) as saying, “The grave is one of the gardens of Paradise, or one of the pits of Hell.” (Tirmidhi 5352)

 Allah (s.w.t.) says in the Holy Qur’an describing some punishment in the Day of Judgment:
 

“In front of him (every obstinate, arrogant) is Hell, and he will be made to drink boiling, festering water. He will sip it unwillingly, and he will find a great difficulty to swallow it down his throat, and death will come to him from every side, yet he will not die and in front of him, will be a great torment.” (Ibrahim 14:16-17)

This Ayah indicated that they are dying every time they drink the boiling water or hit by a fire in the Hell-Fire but they will not die to have a rest because there is no more death in the Hereafter. And after a long period of severe punishment in the Hell, they will cry for mercy or ask Malik the caretaker angel of the Hell for even a day rest because they can endure no more the successive torment by saying in great despair (as Allah (s.w.t.) described them  in the Holy Qur’an):

“They will say, Our Rabb (Cherisher and Sustainer), our misfortune overwhelmed us and we were a people of astray. Our Rabb, remove us from this; if ever we return [to evil], then we will indeed be wrongdoers. He will say, Remain humiliated therein, and do not speak to me” (Al-Mu’minun 23:107-108).

He (s.w.t.) also says in the Holy-Qur’an:

“Verily, the Mujrimun (criminals, sinners, disbelievers in Allah, in His Oneness and in His Messenger [Muhammad], etc., and those who persist in doing evil deeds) will be in the torment of Hell to abide therein forever. (The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and despair therein. We wronged them not, but they were the Zalimun (polytheists, wrong-doers, etc.). And they will cry out, ‘O Malik, let your Rabb put an end to us!’ He will say, ‘Surely you will stay [as you are].” (Az-Zukhruf 43:77). They want death to have a rest but there is no more death in the Hereafter and there is no more rest from the torment.

He (s.w.t.) also says in the Holy-Qur’an:

“But for those who disbelieve, (in the oneness of Allah – Islamic Monotheism) for them will be Fire of Hell. Neither it will have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever! Therein they will cry: “Our Rabb! Bring us out, we shall do righteous good deeds, not (evil deeds) that we used to do.” (Allah will reply(: “Did We not give you lives long enough, so that whosoever would receive admonition, - could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zalimun (polytheist and wrong doers, etc.) there is no helper” (Fatir 35:36-37)

Whatever comfort of life that a parent will provide (i.e. education, position, wealth, wife, etc.) for their children but without guiding them to the right path it means that such parent is depriving them from the perpetual bliss in the Hereafter.  We will let the words of Allah (s.w.t.) in the Holy Qur’an describe some of those bliss:

 “And their recompense shall be Paradise, and silken garments, because they were patient. Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun or moon). And the shade thereof is close upon them, and bunches of fruit thereof will hang low within their reach. And amongst them will be passed round vessel silver and cups of crystal, crystal-clear, made of silver. They will determine the measure thereof according to their wishes. And they will be given to drink there a cup (of wine) mixed with Zandabil (ginger etc.), a spring there, called salsabil. And round about them will (serve) boys of everlasting youth. If you see them, you think them scattered pearls. And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion. Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver, and their Rabb will give them pure drink. (And it will be said to them): ‘Verily, this is your reward for you and your endeavor has been accepted.” (Al-Insan 77:12-22)

Allah (s.w.t.) says in the Holy-Qur’an:

“Verily, we have created them (maidens) of special creation and made them virgins. Loving (their husband only), equal in age.” (Al-Waqia 56:35-37).

Allah (s.w.t.) says in the Holy Qur’an also in summarized for all good rewards in the Hereafter:

 “No person knows what is kept hidden for them of joy as rewards for what they used to do”.  (As-Sajdah 32:17).

THE SALAFS’ TOWARDS THE CHILDREN:

Ibn Alqayim (r) said: Guiding our children is a big responsibility that some of the Ulama (Islamic scholars) indicated that: Allah will certainly account the parents first for their responsibility towards their children before He will account the children for their responsibility towards their parents. Whosoever neglected to teach his children what is beneficial for them and left them useless has certainly offended them severely. The most causes of bad child are due to their parents and its negligence. They left them unaware of their religion and its teaching. So, they were neglected young of age and so they are not benefited to their parents in their maturity, as did one child blamed his parents by saying: “You were undutiful to me when I was young so I am undutiful to you in your old age; you neglected me when I was young so I neglected you senility”.  This is one example how the Salaf (The Companions and the Tabi-ins or the generation who came after them) paid attention to the future of their children both in this world and the Hereafter.

The Salafs  understand the importance of guiding the children to the right path. They know that the future of this Ummah lies in their hands and to neglect them is not only to harm them but to neglect this Ummah. The Grand Mufti of Saudi Arabia emphasized in his Hajj Khutba (sermon) in Arafah in the year 2001 the present situation of this Ummah that we can not put all the blame on the enemies of Islam. Instead we have to put the blame on ourselves first because we abandoned the real teaching of our religion. We neglect the Book of Allah and the Sunnah of His Prophet (s.a.w.s.).

VIRTUES OF GUIDING OUR CHILDREN TO THE RIGHT PATH

 There are many virtues of guiding our children to the right path (Islam) some of them are the following:

1. For salvation – Allah azza wajalla urged us to save ourselves and our family from the Hell-fire. Allah (swt) says in the Holy Qur’an:

“O, you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.” (At-Tahrim 66:6)

It is indicated in this Ayah that Allah urged us to save ourselves and our family from the Hell-Fire by obeying Him and follow the teaching of Islam with complete adherence to the Qur’an and the Sunnah of our Prophet (s.a.w.s.).

2. To fulfill one of the important rights of our children –The child is a trust on his parents from Allah (swt) Who gave them rights over their parents like how He gave the parents a right over their children. He will certainly ask the parents about that trust in the Day of Judgment. The day when the father will avoid his child and the child will avoid his parents. They will be rewarded for its fulfillment and punished for its negligence:

On the authority of Ibn Omar (r.a.) who said: The Prophet (s.a.w.s.) said: “Every one of you is a protector and guardian of his immediate charge and is responsible for the action of those people who are committed to his charge. A ruler is also a steward and is accountable for those who are put under his charge. A man is a steward in respect to the family members of his house. A woman is a steward in respect to her husband’s house and his children. In short every one of you is a steward and is accountable for those who are placed under your care.” (Bukhari & Muslim).

3. To gain a high rank and lofty position in this world and in the Hereafter. Allah (swt) gave promise by saying in the Holy Qur’an:

“..Allah will exalt in degree those of you who believe and those who have been granted knowledge. And Allah is Well-Acquainted with what you do”. (Al-Mujadilah 58:11)

4. To give them a better living and happy life in this world and the Hereafter. Allah (swt) gave guarantee by saying in the Holy Qur’an:

“Whoever works righteousness, whether male or female, while he (or she) is a true believer verily, to him We will give a good life (in this world with respect, contentment and lawful; provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). (An Nahl 16:97).

In opposite to that Allah (s.w.t.) says in the Holy Qur’an:

“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an not acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He will say; O my Rabb! Why have you raised me up blind, while I had sight (before). (Allah) will say: “Like this, our Ayat (proofs, evidences, verses, lessons. Signs, revelation, etc.), came unto you, but you disregarded them ( i.e. you left them, did not think deeply in them, and you turn away from them) and so this Day, you will be neglected (in the Hell-Fire, away from Allah’s Mercy)”. (Taha 20:124-126(.

This Ayah from the Holy-Qur’an indicated that happiness can not be found in whatever achievements that a person may attain without living in a complete Islamic way of life. How many wealthy people or high rank people we heard or read in the news papers, magazines, etc. about their unhappy life that ended to a suicide?

5. To save ourselves and our children from the big trials.  Allah (s.w.t.) says in the Holy Qur’an:

“Verily, your wealth and children is a trial.” (At-Taghabon 64:15)

How many people who spent all their wealth and their life because of their bad children?  How many parents who suffered because they neglected to teach their children their religion and to guide them to the right path and they became a victim of drug addiction, alcoholism, gangsters, bad fraternity, terrorism, etc. Isn’t it a big trial? That is only in this world but how about in the Hereafter? They will stand up complaining to Allah and asking Him (s.w.t.) to ask the parents why they were left unguided.

6. To raise up a dutiful children that will benefit us in this world especially during our old age- the time when we will be needing them most because Islam is the only religion that strongly urged its followers to be dutiful to their parents and strongly warned them of being undutiful. Allah (swt) in the Holy Qur’an:

 “And your Rabb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: “My Rabb! Bestow on them Your Mercy as they did bring me up when I was small.” Al-Isra 17:23-24

They will also benefit us in the Hereafter from the day we die until the Day of Resurrection. The Prophet (s.a.w.s.) said in the following sahih hadith:

Abu Hurairah (r.a.) narrated that Allah’s Messenger (s.a.w.s.) said: When a man dies, accrual of merit in his favor from good deeds ceases except from three actions: 1- A charity which continues after death; 2- Knowledge left behind from which men continue to benefit, and 3- righteous offspring who pray for him.” (Muslim)