Shaykh Uthman Al-Khamees (Hafidhahullah) Ka Saltanat-e-Usmania Par Miyanarawahi Wala Mouqaf [Roman Urdu]

Shaykh Uthman Al-Khamees se Sawaal karne wala kehta hai: Kya Daulat-e-Usmania haq par thi?

Jawab: Daulat-e-Usmania deegar (Muslim) riyasaton ki tarah thi, jaise Daulat-e-Umawiyyah, Daulat-e-Abbasiyyah, aur Daulat-e-Ayyubiyyah. Usmein khair bhi tha aur shar bhi; usmein ghalati bhi thi aur durusti bhi. Lekin, ismein koi shuba nahi ke woh ek Islami riyasat aur ek Islami khilafat thi.

Aur Allah ne uske zariye Deen ko nusrat ata ki, aur uske zariye Musalmanon ko izzat bakhshi.

Aur ghalatiyan bhi maujood theen. Baaz hukmaranon mein tasawwuf tha, jaisa ke Daulat-e-Abbasiyyah mein I’tizal¹ tha—yaani Qur’an ke makhlooq hone ka aqeedah—jaisa ke [khulafa] al-Ma’mun, al-Wathiq, aur al-Mu’tasim ke daur mein tha.

Aur baaz governor aise thay jin mein fisq² ka unsar paaya jaata tha, khwaah Daulat-e-Umawiyyah mein ho ya Daulat-e-Abbasiyyah mein, ya riyasat-e-Andalus mein, ya Mamlukon mein. Yeh riyasatein aise baaz hukmaranon ke wujood se khaali na theen jin se zulm sarzad hua, ya jin se fisq sarzad hua, ya jin se ma’asi (gunah) aur is qism ke deegar af’aal sarzad hue.

Lekin, umumi taur par, Daulat-e-Usmania ke zariye Allah ne Islam ko izzat bakhshi, aur unke zariye Allah ne Yahudiyon, Nasraniyon, aur Majusiyon ki sar-kobi ki. Aur unke zariye Allah ne Islam ko sarbulandi ata farmayi, aur Islam ko apna urooj aur quwwat haasil hui.

Aur ismein koi shuba nahi ke woh ek ba-barkat riyasat thi, lekin us se ghalatiyan bhi sarzad huin—is amar mein koi shuba nahi.


Wallahu a’lam.


¹I’tizal (اعتزال): Mu’tazilism, ek aqliyeti Islami ilahiyati firqa jo 8th sadi mein Basra mein ubhra. Inka ek markazi aqeedah “Khalq al-Qur’an” yaani Qur’an ka makhlooq hona tha.
²Fisq (فسق): Ek Islami istelah jo shariat-e-Islami ki khilaf warzi, bad-ikhlaki, ya khullam khulla gunah ke liye istemal hoti hai.

(Shaykh Uthman Al-Khamees Hafidhahullah).

The Balanced Statement of Shaykh Uthman Al-Khamees Regarding The Ottoman Empire

Question to Shaykh Uthman Al-Khamees (Hafidhahullah): Was the Ottoman State upon the truth?

Answer: The Ottoman State was like any other of the states, such as the Umayyad State, the Abbasid State, and the Ayyubid State. In them, there was good and there was evil; there was error and there was correctness. However, there is no doubt that it was an Islamic state and an Islamic caliphate.


And through it, Allah gave victory to the religion, and through it, Allah gave honor to the Muslims.


And mistakes were present. Among some of the rulers, there was Sufism, just as in the Abbasid State there was Mu’tazilism—the doctrine of the createdness of the Qur’an—like with [Caliphs] al-Ma’mun, al-Wathiq, and al-Mu’tasim.

And there were some governors who had an element of immorality (fisq), whether in the Umayyad State or the Abbasid State, or in the state of al-Andalus, or among the Mamluks. These states were not devoid of the existence of some rulers from whom occurred oppression, or from whom occurred immorality (fisq), or from whom occurred sins and other such things.

But in general, through the Ottoman State, Allah honored Islam, and through them, Allah disciplined the Jews, the Christians, and the Magians. And through them, Allah honored Islam, and Islam had its era of influence and its strength.


There is no doubt that it was a blessed state, but mistakes did occur from it—there is no doubt in this.

And Allah knows best. (End of the Shaykh’s words.)

Source

(Translated by Mohammed bin Thajammul Hussain Manna.)

Defending Imam Al-Bukhari – Did Imam Al-Bukhari say that if a baby boy and baby girl drink milk from the same animal, then fosterhood would be established between them?

The Suspicion that Imām al-Bukhārī Held the Opinion that the Ruling of Fosterage Applies to Two Infants Who Suckled and Were Nourished by the Milk of a Single Cow, and that the Hurmah (Prohibition of Nikah) Spreads Between Them!

Question: Is it true that Imām al-Bukhārī holds the opinion that the ruling of fosterage applies to two infants who suckled and were nourished by the milk of a single cow, and that the prohibition spreads between them?

Imām as-Sarakhsī says: ‘If two infants drank the milk of a sheep or a cow, the prohibition of fosterage would not be established by it because fosterage is analogized to lineage (an-nasab), and just as lineage is not established between a human and animals, similarly the prohibition of fosterage is not established by drinking the milk of animals. Muḥammad ibn Ismā‘īl al-Bukhārī, the author of at-Tārīkh—may Allah be pleased with him—used to say: ‘The prohibition is established.’ This issue was the reason for his expulsion from Bukhārā, for he came to Bukhārā during the time of Abū Ḥafṣ al-Kabīr—may Allah have mercy on him—and began issuing fatwās (legal opinions). Abū Ḥafṣ—may Allah have mercy on him—forbade him, saying: ‘You are not qualified for it.’ He did not stop until he was asked about this issue, and he issued a fatwā affirming the prohibition. So the people gathered and expelled him.’ (Al-Mabsūṭ Vol. 30, p. 297, Sharḥ al-‘Ināyah ‘alā al-Hidāyah Vol. 3, p. 456.)

Answer: This is what is called in the science of narrators (‘ilm al-rijāl) as
Undetailed and Unattributed Disparagement (al-jarḥ ghayr al-mufassar wa ghayr al-musnad) and from a man who has no standing in the science of narrators.

Rather, the Ḥanafīs do not prioritize the science of chains of transmission (‘ilm al-asānīd), but only in jurisprudence (fiqh), which they excel in.

However, what they transmit without a chain of transmission is not trustworthy.

Firstly: The story is a fabrication for the following reasons:

1. None of those who authored biographies and siyar (biographical chronicles)—whose preoccupation and custom was to collect reports about the figures they wrote about—mentioned this fatwā, even in a weakened or tentative formulation.

2. It is known among historians that the reason for al-Bukhārī’s departure from Bukhārā was that enmity and aversion occurred between him and its then-governor, Khālid ibn Aḥmad ad-Dhuhlī. The reason, as narrated by adh-Dhahabī in Siyar A‘lām an-Nubalā’, was that this Khālid asked al-Bukhārī to come to his house and read al-Jāmi‘ and at-Tārīkh to his sons. Al-Bukhārī refused to attend his house, so Khālid sent him a message asking him to hold a session exclusively for his sons and no one else. Al-Bukhārī refused and said: ‘I do not single out anyone.’ The governor then sought the help of Ḥurayth ibn Abī al-Warqā’ and others (Abū Ḥafṣ may have been among them) until they spoke ill of his madhhab (school of thought) and exiled him from the town. Al-Bukhārī prayed against them, and within only a month, an order from the Ṭāhiriyyah arrived that Khālid be publicly disgraced in the town, and he was paraded on a donkey. As for Ḥurayth, he was afflicted with his family and saw in them what is too great to describe. And as for the other person (?), he was afflicted in his children, and Allah showed him calamities concerning them.


3. This story has no authentic chain of transmission (sanad ṣaḥīḥ) from Imām al-Bukhārī, may Allah have mercy on him. Rather, the author of al-Mabsūṭ and others mentioned it without a chain. Thus, the burden is on the one who uses it as evidence to first prove its chain of transmission.

4. Finally: Jamaluddin Al-Qasimi said in his book Hayat Al-Bukhari: “Indeed, the fabricator of this tale intended to seek revenge for Abu Hanifa.” (Hayat Al-Bukhari by Al-Qasimi: 48.)

It is worth noting that the mentioned evidence is not from the words of the Messenger, but rather from the words of Al-Marghinani Al-Hanafi in Al-Hidayah, and consequently, not with this wording. Al-Marghinani only said: “Every two infants who gathered on the breast of one woman.”


The point is: Al-Marghinani’s statement is clear that effective fosterage is from a woman, not from a sheep!

And even if “Fiqh” (what they call Fiqh) was not Al-Bukhari’s craft, how could he not differentiate between his saying and the saying of someone born seven hundred years after him!

(Answer was penned by Shaykh Faisal Noor. Taken from his website. Source. Translated into English by Mohammed bin Thajammul Hussain Manna. )

A Khutbah (Sermon) on the ‘Rights of Fathers’ over Children

A Khutbah (Sermon) on the ‘Rights of Fathers’ over Children -by As-Syed Murad Salamah

The First Khutbah

O brethren of Iman, followers of an-Nabi al-Adnan (Prophet Muhammad peace and blessings be upon him), we address today the rights of the fathers over children in the illuminated Sharia (Islamic Law). We live in a time when loyalty to fathers and mothers has diminished, and old age homes have appeared in Muslim countries. In these facilities, children dispose of their parents by depositing them there, and days, months, and years pass without the children visiting their fathers and mothers. Thus, it is imperative to discuss these rights, which many Muslims are ignorant of.

It is “not hidden from any sensible person the necessity of fulfilling the right of the Benefactor. And there is no Benefactor to a servant after Allah (Exalted is He) like the two parents. The mother carried the child through many burdens, experienced troubling pain during delivery, went to great lengths in his upbringing, stayed up late caring for him, and forfeited all her desires for his sake, prioritizing him over herself in every situation. The father, in addition to being the cause of his existence and loving him after his birth, provided compassion in his upbringing, earned for him, and spent on him. The sensible person recognizes the right of the benefactor and strives to reward him”.[1]

First: Honoring the Parents (Birr al-Walidayn)

O beloved ones, the first of these rights is the right to honor (birr), which al-Hasan al-Basri (may Allah have mercy on him) defined, saying: (It is to give them everything you possess, and to obey them as long as it is not a sin [against Allah]).

In the two Sahih collections (Al-Bukhari and Muslim), a Hadith from ‘Abdullah ibn Mas’ud states: I asked the Prophet (peace and blessings be upon him): What deed is most beloved to Allah? He said: “Prayer performed on time.” I said: Then which? He said: “Then honoring the parents.” I said: Then which? He said: “Then Jihad in the path of Allah.” Honoring the parents is among the greatest acts of proximity [to Allah] and the most noble acts of obedience, and through it, mercies descend.[2]

Observe how Allah Almighty commanded birr (honor) and goodness (ihsan) even if the parents are disbelievers:

(We have enjoined on man to be good to his parents. His mother bore him with difficulty upon difficulty, and his weaning is in two years. [Be grateful] to Me and to your parents; to Me is the final return. But if they strive to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with goodness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.) [Luqman: 14-15].

Asma bint Abi Bakr (may Allah be pleased with them both) related: My mother came to me while she was a polytheist during the period of Quraysh’s treaty with the Prophet (peace and blessings be upon him) – meaning after the Treaty of Hudaybiyyah, along with her father. I sought a ruling from the Prophet (peace and blessings be upon him), saying: My mother has come and she is hopeful [of receiving something from me], asking for kindness from me. Should I maintain ties with her? He said: “Yes, maintain ties with your mother.” Ibn Uyaynah said: So Allah Almighty revealed the verse: (Allah does not forbid you (from dealing justly) with those who do not fight you because of religion)[3].

Asma bint Abi Bakr al-Siddiq (may Allah be pleased with them both) was not prevented from honoring her mother by the fact that her mother remained a polytheist (her father, Abu Bakr, had divorced her before the Hijra). She desired to be kind to her, but she feared that doing so might lead to the sin of alliance with a disbeliever. She consulted the Prophet (peace and blessings be upon him), and he advised her to fulfill her right upon her due to the pregnancy, breastfeeding, and upbringing. He said: “Yes,” then reinforced this by saying: “Maintain ties with your mother,” so that it would not occur to Asma that he intended merely to appease her in the first instance. Allah Almighty supported this with the preceding verse, because Allah’s ruling in His religion is to manifest the truth, acknowledge it, fulfill it, and preserve it, whether it pertains to His right or the right of His servants. Their disbelief in Allah Almighty does not prevent Him from showing them goodness through worldly blessings, and His servants are more obliged to fulfill their rights to them[4].

Abu Ghassan ad-Dabbi related that he went out walking in the back part of al-Harrah while his father walked behind him. Abu Hurayrah caught up with him and asked: Who is this walking behind you? I said: My father. He said: “You have erred in (fulfilling) the right (of your father) and have not complied with the Sunnah. Do not walk in front of your father, but walk behind him or to his right. Do not let anyone pass between you and him. Do not take ‘irq (i.e., meat mixed with bone) that your father looks at, for perhaps he desires it. Do not stare at your father. Do not sit until he sits, and do not sleep until he sleeps.“

Second: Showing Kindness (Ihsan) to Them

Among the rights of fathers and mothers is showing kindness (ihsan) to them. Ihsan is a comprehensive word that includes all meanings of birr (honor), compassion, and mercy. Allah Almighty said: (And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.) (But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.) [Surah Luqman: 14,15]

Muhammad ibn Sirin (may Allah have mercy on him) narrated: A palm tree in Medina would cost a thousand [dirhams]. Usama ibn Zayd purposefully cut down a palm tree for its pith (jumar)[5]. When questioned about this, he said: My mother desired it from me, and there is nothing in this world that my mother asks for and that I am able to provide, except that I do it.[6]

Third: Obedience to Parents

Another matter commanded by Allah upon children is obedience to their parents in everything they command or call to, as long as it does not involve disobedience to Allah Almighty. There is no obedience to a created being in disobedience to the Creator (Exalted is He)[7]. Concerning this, Allah Almighty said: (But if they strive to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with goodness).

Obedience to parents is one of the most obligatory duties, even if they are disbelievers or wicked sinners, provided the obedience is “with goodness” (bil-ma’ruf). Abu Dawud and At-Tirmidhi narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) that he said: I had a wife whom I loved, but ‘Umar disliked her. He told me: Divorce her. I refused. ‘Umar went to the Prophet (peace and blessings be upon him) and mentioned this to him. The Prophet (peace and blessings be upon him) said: “Divorce her.”[8]

He (may Allah be pleased with him) did nothing but divorce her out of obedience to his father.[9]

In the accounts of Abu Hanifah’s life, the author mentioned that Abu Hanifah’s mother swore an oath and broke it (hanathat). She sought a fatwa (legal ruling) from Abu Hanifah, but she was not satisfied. She said: I will only be satisfied with what Zar’ah al-Qass says. So, Abu Hanifah brought her to Zar’ah. Zar’ah said: I give you a fatwa while the jurist of Kufa is with you! Abu Hanifah said: Give her a fatwa with such-and-such. So he gave her the fatwa, and she was satisfied. Sa’id ibn ‘Amir narrated that Ibn al-Munkadir said: My brother ‘Umar spent the night praying, while I spent the night massaging my mother’s feet, and I would not want my night to be replaced by his night.[10]

Fourth: Financial Provision (Infaq) for Them with Goodness

Know, may Allah bless you, that financial provision (nafaqa) is obligatory upon children for their fathers and mothers whenever they are poor and in need. Children must meet their necessities of food, drink, clothing, housing, and medicine. ‘Amr ibn Shu’ayb narrated from his father, from his grandfather, that a man came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah, I have wealth and a child, and my father needs my wealth. He said: “You and your wealth belong to your father. Indeed, your children are among the best of your earnings, so eat from the earnings of your children.”[11]. [Clarification][12]

Beware of being stingy with your wealth towards your parents or conferring a favor upon them by what you give them, for your spending on them is obligatory, not voluntary, and they are the most deserving of your giving and kindness.

I say this, and I seek the forgiveness of Allah, the Great and Generous, for myself, for you, and for all Muslims for every sin. So seek His forgiveness, for He is the Forgiving, the Merciful.

The Second Khutbah

Praise be to Allah, Lord of the Worlds, and the outcome is for the righteous, and there is no aggression except against the wrongdoers. I bear witness that there is no true god worthy of worship but Allah, alone without partner, and I bear witness that Muhammad is His servant and messenger. May Allah’s peace and blessings be upon him, his family, and his companions.

Fifth: Seeking Permission and Counsel

Fifth: Among the rights of parents over children is seeking their permission and consulting their opinion, whether for going out with friends to the wilderness, traveling outside the country for study or similar purposes, or leaving the house, and so on.

‘Abdullah ibn ‘Amr ibn al-‘As reported: A man came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah, I have come to pledge allegiance to you for the Hijra (emigration), and I left my parents weeping. He said: “Return to them and make them laugh as you made them weep.”[13]

Whenever ‘Umar ibn al-Khattab was visited by the contingents from the people of Yemen, he would ask them: Is Uways ibn ‘Amir among you? Until he came upon Uways and asked: Are you Uways ibn ‘Amir? He said: Yes. He asked: From Murad, then from Qaran? He said: Yes. He asked: Did you suffer from leprosy and recover from it except for a spot the size of a dirham? He said: Yes. He asked: Do you have a mother? He said: Yes. He said: I heard the Messenger of Allah (peace and blessings be upon him) say: “Uways ibn ‘Amir will come to you with the contingents of the people of Yemen, from Murad, then from Qaran. He had leprosy and recovered from it except for a spot the size of a dirham. He has a mother whom he honors well. If he swears an oath by Allah, He will fulfill it for him. If you can get him to ask forgiveness for you, then do so.” So, he asked him to seek forgiveness for him, and he did so[14]. Asbagh ibn Zayd said: Uways was only prevented from coming to the Prophet (peace and blessings be upon him) by his honor (birr) for his mother[15].

Sixth: Supplication (Du’a) for Them During Their Lives and After Their Death

Among the acts of honoring the parents after their death is du’a (supplication) for them. This is the best offering that children can present to their parents after their passing: to supplicate for them for mercy, forgiveness, success in Paradise, and salvation from the Fire. This is what Allah Almighty commanded, saying:

(And say, “My Lord, have mercy upon them as they brought me up [when I was] small.”) [Al-Isra: 24].

Supplication for parents is part of the guidance of the prophets and messengers. Allah Almighty mentioned the du’a of Abraham (peace be upon him):

(Our Lord, forgive me and my parents and the believers on the Day the account is established.) [Ibrahim: 41]. And He mentioned the du’a of Noah (peace be upon him):

(My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.) [Nuh: 28].

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “When a person dies, his deeds cease except for three: except for a continuous charity (sadaqah jariyah), or knowledge from which benefit is gained, or a righteous child who supplicates for him.”[16]

The Messenger of Allah (peace and blessings be upon him) also said: “Indeed, Allah Almighty will raise the rank of the righteous servant in Paradise, and he will say: ‘O Lord, how did I get this?’ He will say: ‘By your child’s seeking forgiveness for you.’”[17]

Muhammad ibn Sirin said: We were with Abu Hurayrah (may Allah be pleased with him), and he said: O Allah, forgive Abu Hurayrah, and his mother, and whoever seeks forgiveness for them. Muhammad said: So, we seek forgiveness for them both so that we may be included in Abu Hurayrah’s du’a.[18]

Seventh: Charity (Sadaqah) for Them

Seventh: Among the rights of parents over children is charity for them. Among the acts of birr and their rights after death is that you should not be stingy towards them, and that you should be loyal to them through charity.

Ibn ‘Abbas (may Allah be pleased with them both) narrated that a man said to the Messenger of Allah (peace and blessings be upon him): My mother died. Would it benefit her if I gave charity on her behalf? He said: “Yes.” The man said: I have a date-palm orchard (mikhraf), so I call you to witness that I have given it in charity on her behalf.[19]

‘A’ishah (may Allah be pleased with her) narrated that a man said to the Prophet (peace and blessings be upon him): My mother died suddenly, and I think that if she had spoken, she would have given charity. Should I give charity on her behalf? He said: “Yes, give charity on her behalf.”[20] Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that a man said to the Prophet (peace and blessings be upon him): My father died, leaving wealth, but he did not make a will. Would it atone for him if I gave charity on his behalf? He said: “Yes.”[21].

Conclusion: Duas At The End.

(Translated by Mohammed bin Thajammul Hussain Manna from Arabic)

[1] Al-Birr wal-Silah by Ibn al-Jawzi (p. 5)

[2] Al-Bukhari in his Sahih (527), (5970), and (7534), and in Al-Adab al-Mufrad (1); and Muslim (85)

[3] Narrated by Al-Bukhari, Hadith number 5979.

[4] Mukhtasar Birr al-Walidayn (p. 50).

[5] Al-Jumar: The palm heart, the soft inner core at the top of the palm tree trunk, eaten with honey.

[6] Makkarim al-Akhlaq (p. 225).

[7] [TN:] Ali reported: The Prophet, peace and blessings be upon him, said, “There is no obedience to anyone if it is disobedience to Allah. Verily, obedience is only in good conduct.” Ṣaḥīḥ al-Bukhārī 7257, Ṣaḥīḥ Muslim 1840. (abuaminaelias.com)

[8] Narrated by Abu Dawud, Hadith no. 5138, and authenticated by Al-Albani in Sahih Abi Dawud, no. 5138.

[9] [TN:] Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on a man divorcing his wife if his father tells him to do that. He said:

If the father tells his son to divorce his wife, one of the following two scenarios must apply:

1 – Where the father gives a legitimate reason why he should divorce her and separate from her, such as saying, Divorce your wife because her behaviour is suspicious, such as she flirts with men or goes out to gatherings that are not decent and so on. In this case the son should agree and divorce her, because he is not telling her to divorce her on the basis of a whim, rather that is to protect his son’s honour from being besmirched, so he should divorce her.

2 – Where the father tells his son to divorce his wife because the son loves her, but the father feels jealous of his son’s love for her and the mother is more jealous, because many mothers, when they see that their son loves his wife, feel very jealous, as if the son’s wife is a co-wife and rival. We ask Allah to keep us safe and sound. In this case the son does not have to divorce his wife if his father or mother tells her to divorce her. Rather he should be tactful with them and keep his wife, and he should try to convince them with kind words until they are persuaded that she should stay with him, especially if the wife is religiously committed and has a good attitude.

Imam Ahmad (may Allah have mercy on him) was asked about this very issue. A man came and said: “My father is telling me to divorce my wife.” Imam Ahmad said to him: “Do not divorce her.” He said: “Didn’t the Prophet (peace and blessings of Allah be upon him) tell Ibn ‘Umar to divorce his wife when ‘Umar told him to do that?” He said: “Is your father like ‘Umar?”

If the father quotes evidence to his son and says, “O my son, the Prophet (peace and blessings of Allah be upon him) told ‘Abd-Allah ibn ‘Umar to divorce his wife when his father ‘Umar told him to do that,” the response to that is: “Are you like ‘Umar?” But you should speak kindly and gently, and say that ‘Umar saw something which indicated that it was in his son’s interests to divorce his wife. This is the answer to this question which comes up frequently. Al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 2/671. [islamqa.info]

[10] As-Siyar, Vol. 6, p. 172, and Tarikh Dimashq – (56 / 56).

[11] Narrated by Abu Dawud (3530) and Ibn Majah (2292), with a good chain of narration (isnad hasan).

[12] [TN:] Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) said: This hadeeth is not da’eef (weak) because it has corroborating reports. What this means is that if he (the son) has wealth, the father has the right to enjoy that wealth and to take whatever he wants from it, but this is subject to certain conditions:

 The first condition: that by taking it he does not cause harm to his son. If it does cause harm – such as taking his cover with which he protects himself from the cold, or he takes his food with which he wards off hunger –it is not permissible for the father to do this.

The second condition: it should not be something that the son needs. If the son has a concubine whom he sleeps with, it is not permissible for the father to take her, because his son needs her. Similarly, if the son has a car which he needs for getting about, and he does not have enough cash to buy a replacement, then the father does not have the right to take it under any circumstances.

The third condition: he should not take the wealth from one of his sons in order to give it to another, because this creates enmity between the sons and because it means preferring one of the children over another, if the second son is not in need. If he is in need, then the father’s giving something to the one who is in need and not to the ones who are not in need, does not mean that he is preferring one child over another; on the contrary, it is obligatory for him to do this.

Whatever the case, the hadeeth is something which the scholars refer to and use as evidence. But there are conditions attached, as we have mentioned. The father does not have the right to take one son’s wealth and give it to another son. And Allaah knows best.  (Fataawa Islamiyyah,4/108, 109, Islamqa.info)

[13] Musnad Ahmad (Resala ed.) (11/31). Also narrated by An-Nasa’i in Al-Mujtaba (7/143) from the route of Hammad ibn Zayd, and Ibn Majah (2782).

[14] Narrated by Muslim (2542 / 225) and Ahmad in Al-Zuhd (p. 416).

[15] Narrated by Ahmad in Al-Zuhd (pp. 414, 415), Abu Nu’aym in Al-Hilyah (1577), and Al-Dhahabi in Al-Siyar, Vol. 5, p. 69.

[16] Narrated by Ahmad (2/372, no. 8831), Al-Bukhari in Al-Adab al-Mufrad (1/28, no. 38), and Muslim (3/1255).

[17] Narrated by Ahmad (2/509, no. 10618) and At-Tabarani in Al-Awsat (5/210). Authenticated by Al-Albani in As-Sahihah, no. 1598.

[18] Al-Adab al-Mufrad (no. 37), authenticated by Al-‘Allamah Al-Albani (may Allah have mercy on him) in Sahih Al-Adab al-Mufrad (no. 28).

[19] Musnad Ahmad (Resala ed.) – (5/455). Also narrated by Al-Bukhari (2770) and Abu Dawud (2882).

[20] Musnad Ahmad (Resala ed.) – (40/295). Also narrated by Muslim (1004), [3/1254].

[21] Musnad Ahmad (Resala ed.) – (14/436). Also narrated by Muslim (1630) (11).

Source

[Originally in Arabic from alukah.net]

Scribbled Notes- The Islamic Blueprint: A Father’s Guide to Raising a Pious and Brave Son

Assalaamu Alaikum Wa Rahmatullahi Wa Barakatuhu brothers and sisters –

Based on my little experience and understanding here’s what father-to-son parenting must be like or include-

A. Start training your child 25 years before he’s born. That is- Train yourself to be that near-ideal father that you envision for your children. (Islamic knowledge + Islamic masculinity.)

B. Marry someone who shares the same thoughts (religious and otherwise) as yours. This is really essential. If you compromise on the ‘mother’ for the sake of your mother, and the results turn out bad. Your parents will walk away with a ‘sorry’ and you’ll have to deal with the unwanted lady for the rest of your life.

C. ‘Be the Primary Role Model’ to your child: A father is the leader of the family and must be a role model in worship, morals, and love for Islam and its Shaair (signs). Children, especially sons, will imitate what they see you practice

D. An Act of Worship: Understand that raising children to be pious and noble is a joint responsibility and a great trust (amanah) from Allah, not solely the mother’s job.

E. Teach by Example, Not Just by Words: Show him how to be a good Muslim by prioritizing your own prayers, reading and practicing the Quran, and going to the mosque consistently.

F. Make Abundant Du’a (Supplication): The prayer of a father for his son is said not to be rejected. From the time of conception, to birth, and raising him- pray regularly for his guidance, piety, and well-being. Never tire from Duas.

G. The First ‘First’ Is Tawheed: Teach him The Oneness of Allah by showing him what is Tawheed and what is Shirk. Let ‘Ask Allah’, ‘Allah is The Greatest’, ‘Allah is The One Who Gives’ etc be the centre of discussion with him. He should detest Shirk as soon as he gains discretion.

F. Take Him To The Masjid: Teach him the etiquettes of the Masajid, let him come with you as long as he can walk and stay beside you. Pray the Sunnah in front of him at home, let him learn the postures first and then the Duas slowly.

G. Do Acts of Worship And Let Him See You: This will imprint well as the ideal role model and he will consciously and subconsciously imbibe these qualities. Foremost I observed is- Respecting the high and low, speaking politely with people, giving charity, etc.

H. Narrate To Him True And Emotional Moral Stories: Tit bits from the Prophetic Seerah, stories of the Salaf and Sahabah, brave hearts of Islam, are all that must be a regular bed time routine. These must instil chivalry, bravery, other good qualities and a sense of sacrifice for the religion. If you feel like crying during a narration, please do so, let him learn that there are some things that we need to cry for too, this will keep him soft from the inside. A soft corner within a rock.

I. Wandering In The Wilderness: What is common in the biographies of the greats amongst the Muslims and non-Muslims is that they spent quite a significant time during their childhood wandering or touring in the countryside wilderness and mountains, just pondering about life. This gives time to one’s own self and opens up the mind, and frees it from clogging and tiredness.

J. Visually Training The Child: Use Islamic cartoons, movies, documentaries to ignite emotions and create an attachment to the religion. For example if there’s a clip/video that really touched him, show it to him again and again till he envisions himself in the persona of that individual in the video. [For example my son, he’s 8 now in 2025, watches and rewatches, the cartoon on the Biography of Musab bin Umair (Radi Allahu Anhu). And asks numerous questions surrounding it. He’s very emotionally attached to it.]

K. Maintaining Physical Fitness: Though this is essential for one and all, this must be top priority for boys.

K1-Give your boys tough household chores to do,
K2- let them plough and toil in the backyard and spend time tanning under the hot sun, he should look like a tired dog when he returns home,
K3-make them carry weights,
K4-when they err be rough with them sometimes,
K5-and at times wrestle with them (and give them a serious non-lethal painful punch or hit once in a while),
K6-spar with them with plastic/wooden swords,
K7- let them wrestle with their cousins and friends in your presence,
K8- don’t pamper them when it’s a non-nasty fall,
K9- teach them and develop a love for one or more martial arts, or manly sports like archery, shooting an air rifle, give them gym equipment for kids,
K10- keep comparing them to lions and tigers and tell him how brave he is when he indeed acts or tries to be brave,
K11-show them self defence and ground exercise/martial arts videos,
K12- motivate him to maintain physical fitness and ingrain in him the importance of being prepared for self-defence.

L. Last But Not The Least- Be merciful to your elders and young ones, be kind to everyone around you, this mercy must exist in your son as well. Your son should see you as a sanctuary he turns to for confessing a slip or mistake. He should be emotionally attached to you.

Note: This is just whatever crossed my mind now, it’s neither complete nor fully perfect. But I hope it may be something beneficial or a good start at least.

(Penned by Mohammed bin Thajammul Hussain Manna, B.E (Aero.), B.A (Islamic Studies), MSW (Student))