When should I begin teaching my children about religion?

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Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )

📩Question:📩


"When should I start teaching my children about religion?"


📨 Answered by📨


Shaykh Ṣāaliḥ Al-Fawzan

(May Allah preserve him) Mentions:


Teaching children should begin when they reach the age of discernment (the age at which a child begins to understand and differentiate between things).

At that point, their religious upbringing should begin, based on the saying of the Prophet (ﷺ)

“Command your children to pray when they are seven years old, and beat them for it (if they neglect it) when they are ten, and separate them in their beds.”

So when the child reaches the age of discernment, the father is commanded to teach and raise him upon goodness to teach him the Qur’an and whatever is easy of the Prophetic sayings (ḥadīth), and to instruct him in the religious rulings appropriate to his age: how to make wuḍū’ (ablution), how to pray, and the supplications to say upon sleeping, waking, eating, and drinking.

This is because, upon reaching the age of discernment, the child understands what he is being commanded and forbidden to do.

The parent should also prohibit him from inappropriate matters and make clear that such things are not permissible such as lying, tale-bearing, and other misdeeds so that he grows up upon righteousness and avoids evil from an early age.

This is a very important matter that many people neglect concerning their children.

Indeed, many people pay no attention to their children’s affairs and do not direct them in the proper way.

They leave them neglected neither commanding them to pray nor guiding them to good conduct.

As a result, they grow up ignorant, behaving improperly, mixing with bad company, wandering the streets, and neglecting their studies.

These and other harms afflict many Muslim youths because of their parents’ negligence.

The parents are responsible for them, for Allaah has entrusted them with the duty of caring for their children.

The Prophet( ﷺ) said:

“Command your children to pray when they are seven years old, and beat them for it when they are ten, and separate them in their beds.”

This is a command and an obligation upon the parents. Whoever does not command his children to pray has disobeyed the Prophet( ﷺ,)committed a forbidden act, and neglected an obligation that the Messenger of Allaah has imposed upon him.

The Prophet (ﷺ )also said:

“Each of you is a shepherd, and each of you is responsible for his flock.”

Unfortunately, some fathers are preoccupied with worldly affairs and pay no attention to their children, dedicating all of their time to worldly matters.

This is a great danger that has spread throughout the Muslim lands, leading to the corruption of children’s upbringing.

Consequently, they neither benefit their religion nor their worldly life. There is no might nor power except with Allaah, the Most High, the Most Great.


(❶) Reported by Abū Dāwūd in Sunan (1/130), from the narration of ʿAmr ibn Shuʿayb, from his father, from his grandfather (may Allah be pleased with them).
(❷) [Same source as above]
(❸) Reported by Imām al-Bukhārī in Ṣaḥīḥ (8/104), from the narration of ʿAbdullāh ibn ʿUmar (may Allah be pleased with them both).

Source: Al-Muntaqā min Fatāwā al-Shaykh (Question no. 421)


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🔈Excerpt From Friday Kutbah🔈

🔹Some of the means of Provisions from the Quran & Sunnah🔹

Titled:From the means of Provisions


🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)



And likewise, among the causes of sustenance is gratitude to Allaah, the Exalted giving thanks for His blessings.

Gratitude is what preserves the blessings that already exist and attracts those that are missing.

The more you thank your Lord, the more He increases you from His bounty, as our Lord said in His Book: “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you.’”

The more you thank Allaah, obey Him, turn to Him, and humble yourself before Him, the more He increases you “I will surely increase you, I will surely increase you.” And the giving of your Lord is never withheld; His generosity is vast.

So whoever thanks Allaah, He increases him, gives to him, honors him, and bestows His favors upon him.

Therefore, we must show gratitude to Allaah, the Exalted, and turn sincerely to Him.
And thus, among the causes...

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From the Conditions of Some of the Companions


▫️Abu al-Dardāʾ used to say:

“The thing I fear most for myself on the Day of Resurrection is that it will be said to me: ‘O Abu Al-Dardāʾ, you had knowledge so how did you act upon what you knew?’”


▫️And he used to say:

“If you knew what you are going to face after death, you would not eat food out of desire, nor drink drink out of desire, nor enter a house to seek shade.

Rather, you would go out to the open ground, striking your chests and weeping over yourselves.
I wish I were a tree that is cut down and then eaten.”


▫️And under the eyes of ʿAbdullāh ibn ʿAbbās were marks like worn-out leather straps from his tears.

▫️And Abu Dharr used to say:

“I wish I were a tree that is cut down; I wish I had never been created.”


▫️And when he was offered financial provision, he said:

“We have a she-goat whose milk we drink, some donkeys we use for transport, a freed servant who serves us, and an extra cloak yet I still fear being held accountable for these.”

▫️Tamīm Al-Dārī once recited Sūrat al-Jāthiyah one night, and when he reached this verse:

‘Or do those who commit evil deeds think that We will make them like those who believe and do righteous deeds equal in their life and their death? Evil is what they judge!’

( Al-Jathiyah :21)

He kept repeating it and weeping until morning.

▫️And Abu ʿUbaydah ibn al-Jarrāḥ said:

“I wish I were a ram — my family would slaughter me, eat my flesh, and drink my broth.”

Source: Ibn al-Qayyim, Al-Dāʾ wa al-Dawāʾ, pp. 95–96.

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Audio Excerpt Titled:

The Virtues Of Silence

By the Noble

🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله ذ)

Among what has been reported regarding the virtue of silence is what was narrated by Abū Ya‘lā and Al-Ṭabarānī from Anas ibn Mālik and authenticated by Imām al-Albānī that the Prophet( ﷺ) met Abū Dharr al-Ghifārī (may Allah be pleased with him) and said:

“O Abū Dharr, shall I not tell you of two qualities that are lighter on the back yet heavier in the scale than anything else?”


He said, “Yes, O Messenger of Allah.”

The Prophet (ﷺ) said:

“Adhere to good character and silence. Adhere to good character and silence.


By Him in Whose Hand is my soul, no creation has been adorned with anything better than them nothing beautifies people more than good character and refraining from evil speech.”

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Benefit From our:

📝 Noble Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )

Shaykh Ibn ʿUthaymeen

May Allaah have mercy on him

said:

“When you say to someone, ‘As-salāmu ʿalaykum’ (peace be upon you),
this means that you are praying for him that Allah grants him safety from every harm:
that He protects him from illness,
protects him from insanity,
protects him from the evil of people,
protects him from sins and the diseases of the heart,
and protects him from the Fire (of Hell).”

📚 Sharḥ Riyāḍ al-Ṣāliḥeen (4/380)

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Anāshīd without Music


📩Question📩


Assalaamu Alaikum wa rahmatullaah wa Barakaatuh.

One of our Sisters asked me on ruling: Women Singing 'Anāshīd' without Music? Is it permissible?

Jazaakallaah khairaa.!


📨Answered by:📨

📝Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )


Yes, it is permissible for a woman to chant nasheeds (religious songs) without musical instruments,
especially if the lyrics do not contain anything forbidden in Islam, such as praising what is blameworthy or calling to immorality provided that it does not cause temptation (fitnah) for non-mahram men.


Shaykh Ibn Baz said:

Songs must be avoided if they involve condemning what is praiseworthy, praising what is blameworthy, or calling to immorality.

However, if there are just a few verses a line or two said incidentally and then left, and they do not lead to any evil or harm anyone, and there is no accompanying music or instruments of amusement, then the matter is easy a verse or two only.

As for Arabic poetry sound, decent Arabic poetry there is nothing wrong with that.

The Prophet( ﷺ) said: “Indeed, in some poetry there is wisdom.”
So if the poetry is in Arabic, praising truth, condemning falsehood, or calling to good, then there is no problem with it.

But songs that stir people toward corruption, evil, fornication, or other sins these are not permissible.

Yet if a man or woman happens to utter a verse or two unintentionally, not intending evil, it is a minor matter.

The majority of scholars have explained that “idle talk” (lahw al-hadith) in the verse “And among mankind is he who purchases idle talk to mislead from the way of Allaah” [Luqman: 6] refers to singing.

Ibn Mas‘ud (may Allah be pleased with him) said: “Singing grows hypocrisy in the heart just as water makes plants grow.”

Thus, “idle talk” means singing, and it is obligatory to abandon it and beware of it.

If singing is accompanied by instruments of amusement such as musical instruments, the violin, the lute, or similar then its prohibition is even more severe.

Some scholars have even said there is consensus on its prohibition, as reported by Ibn al-Salah, who related the consensus of the scholars on this matter.

Therefore, one must beware of it and not take these matters lightly unless, as mentioned earlier, it is in the form of Arabic poetry, in pure Arabic expressions, not in the style of songs, and consisting of beneficial poetry that serves the Muslims: praising the truth, condemning falsehood, calling to goodness, and encouraging it.

Such as the poetry of those known for good like Hassan ibn Thabit, Ka‘b ibn Malik, and ‘Abdullah ibn Rawahah, and those poets after them who adhered to truth their poetry is good and acceptable.

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Benefit:

From our :

📝Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

Shaykh al-Islām Ibn Taymiyyah said:

“The polytheist fears created beings and places his hopes in them, and thus he is overtaken by terror as

Allaah the Exalted said:

‘We shall cast terror into the hearts of those who disbelieve because they associate others with Allah for which He has sent down no authority.’ [Āl ʿImrān 3:151]

But the one who is pure from shirk (association) attains security, as Allaah the Exalted said:

Those who believe and do not mix their faith with wrongdoing for them there is security, and they are rightly guided.’ [al-Anʿām 6:82]

And the Prophet (ﷺ )explained that this wrongdoing (Dhulm) here means shirk (polytheism).”



📚 Majmūʿ al-Fatāwā, vol. 10, p. 257

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Excerpt Titled: Silence is a safeguard against misusing words


🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حغظه الله)

And for this reason, it is also wise that they said:

“The beginning of worship is silence, then comes knowledge, then acting upon it, then preserving it, and then spreading it.”

For silence from falsehood and evil is a great act of worship. And that, servants of Allaah is because silence is a safeguard from corrupting speech, a protection from the deceit of rhetoric, and a safety from idle talk and it brings dignity to its possessor.

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Silence is one of the noble traits of the people of imaan

🎙🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

Silence, servants of Allaah, is not weakness nor defeat; rather, it is a form of nobility and virtue.

It is a sign of strength and an expression of dignity, and it reflects adherence to the morals of the people of faith. For this reason, the Prophet {ﷺ} said:

“A believer is not one who reviles, curses, speaks obscenely, or uses foul language.”كتاب اللعن

(Al-Adab Al-Mufrad) 312

These are the qualities of the people of faith that the Messenger
of Allaah {ﷺ}clarified in this hadith that a believer does not attack the honor of others without right, nor curse them unjustly, nor speak in an indecent or offensive manner.

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"If speech is silver, then silence is golden."

🎙🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )

So may Allaah have mercy on a servant who speaks good and thus gains benefit, and remains silent from evil and thus stays safe.

How many times has silence extinguished the sparks of disputes, and how many times has a single word ignited the fires of conflict.

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"If speech is silver , then silence is golden"


🎙🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )

Ibn al-Mubarak (may Allah have mercy on him) was asked about Luqman’s saying to his son:

“If speech is silver, then silence is golden.”

He replied:

( May Allah have mercy on him)

“If speech in obedience to Allaah, Exalted be He, is silver, then silence from disobedience to Allaah, Mighty and Majestic, is gold.

Silence from sin, from backbiting, from gossip, from false testimony, from slander, from lying, from stirring up discord silence from disobedience to Allaah, Exalted be He, is gold.

Likewise, silence and refraining from responding to those who behave foolishly is also gold.”

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📝Benefit :

From our :Noble Shaykh
Abee Abdirahman Radmaan Al-Hubayshee [حفظه الله ]

Interpretation of His, the Exalted’s, saying:

“And each of them will come to Him on the Day of Resurrection alone.”

Meaning:

He will have no children, no wealth, and no supporters.
Nothing will be with him except his deeds.

So Allaah will reward him fully
and recompense him according to his actions if good, then good; and if evil, then evil.

[Tafseer As-Sa‘dee
[Surah Maryam, p.501]

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📝Benefit :

From our :Noble Shaykh
Abee Abdirahman Radmaan Al-Hubayshee [حفظه الله ]

Interpretation of His, the Exalted’s, saying:

“And each of them will come to Him on the Day of Resurrection alone.”

Meaning:

He will have no children, no wealth, and no supporters.
Nothing will be with him except his deeds.

So Allaah will reward him fully
and recompense him according to his actions if good, then good; and if evil, then evil.

[Tafseer As-Sa‘dee
[Surah Maryam, p.501]

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📝Benefit:

From our:

📃Noble Shaykh Abee Abdirahman
Radmaan Al-Hubayshee (حفظه الله)

Ibn Al-Qayyim(رحمه الله )


Foundations of Happiness:

▫️Monotheism (Tawheed)
▫️Following the Sunnah
▫️Obedience

Foundations of Misery:

▪️Polytheism (Shirk)
▪️Religious Innovation (Bid‘ah)
▪️Disobedience

📚 [Al-Fawa’id by , p. 76]

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Benefit from:

📝Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

Yahya ibn Mu‘adh
Al-Razee said:

“I am amazed at a person of intellect who says in his supplication, ‘O Allaah, do not let my enemies gloat over me,’ yet he himself causes every one of his enemies to gloat over him!”

It was asked: “How is that?”
He replied: “He disobeys Allaah, and thus on the Day of Resurrection every enemy will gloat over him.”


Al-Da’ wa Al-Dawa’ [p. 131–132]

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The Harms of Sins:

📝Benefit from :

Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

▪️Deprivation of knowledge.

▪️Deprivation of sustenance.

▪️A feeling of estrangement (between the sinner and others, and between him and his Lord).

▪️Difficulty in affairs.

▪️Darkness of the heart.

▪️Weakness of the heart and body.

▪️Being deprived of obedience (to Allaah).

▪️Shortening of lifespan and the loss of its blessings.

▪️Planting the seeds of other sins like it.

▪️Weakening the heart’s will and determination.

▪️The heart’s detachment from abhorring sins.

▪️The servant’s humiliation before his Lord and his fall from His sight.

▪️The evil consequence of sins extends to people and animals he and others may be afflicted because of them.

▪️They bring humiliation upon the sinner.

▪️They corrupt the intellect.

▪️When sins accumulate, the heart becomes sealed, and their owner becomes one of the heedless.


📃Ibn Al-Qayyim, Al-Dā’ wa Al-Dawā’ (The Disease and the Cure), p. 133

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The Best Kind Of Life

Benefit from :

📝Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

The best kind of life is the life of one who lives with the Creator, Glorified be He.
If it is said: How does one live with Him?

I say: by obeying His commands, avoiding His prohibitions, observing His limits, being content with His decree, showing good manners in solitude, remembering Him often, and keeping the heart free from objection to His determinations.

If you are in need, ask Him; and if He gives, then praise Him but if He withholds, be content with the withholding, knowing that He did not withhold out of miserliness, but rather out of care for you.
And never cease asking, for in your asking you are worshiping Him.

When you remain steadfast upon this, He will grant you His love and true reliance upon Him.

Love will then guide you to the intended goal and will bear fruit in His love for you and at that point, you will live the life of the truthful (the righteous, the Siddiqin).

There is no good in any life that falls short of this.

For most people are confused in their living they cater to causes and means, cling to them with their hearts, and toil to earn provision with greed beyond what is proper, desiring from the creation, objecting when their aims are frustrated.

Yet destiny proceeds, heedless of their anger, and they attain only what has been decreed.

Meanwhile, they lose nearness to the Truth, love for Him, and proper manners before Him and such a life is but the life of cattles

[Sayd al-Khatir]

📖 Ibn Al-Jawzee

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🎙🎙An excerpt

from a Friday sermon

📝 Among the causes of a good ending is avoiding injustice

🎙Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

For a good ending (husn al-khatimah), one must avoid oppression avoid injustice, tyranny, and aggression against others in their lives, wealth, and honor. Whoever Allaah, Blessed and Exalted, grants success to stay away from oppression, tyranny, and aggression, He will grant that person a good ending.

In the two authentic collections (Sahih al-Bukhari and Sahih Muslim), from Abdullah ibn ‘Umar (may Allaah be pleased with him), the Messenger of Allaah (ﷺ)said:

“A Muslim is the one from whose tongue and hand other Muslims are safe, and a Muhajir (emigrant) is the one who abandons what Allah has forbidden.”

This is the true Muslim the one from whose tongue and hand people are safe; he does not harm them by word or by deed.

Thus, avoiding injustice is one of the means of being granted a good ending.

For this reason, the Prophet (ﷺ) warned against the supplication of the oppressed.

As reported in the authentic Hadith from Ibn ‘Abbas (may Allaah be pleased with him), the Prophet (ﷺ )said:

“Beware of the supplication of the oppressed, for there is no barrier between it and Allaah.”


The supplication of the oppressed strikes the oppressor it reaches him and brings harm upon him.

Indeed, oppression is one of the causes of an evil end we seek refuge in Allaah, Lord of the worlds.

Likewise, tyranny and aggression against people are among the causes of an evil end, for the Prophet (ﷺ)said:

“There is no sin more likely to bring swift punishment upon its doer than tyranny and severing the ties of kinship.”

Tyranny aggression against people without right and severing family ties are among the causes that hasten punishment.

Allaah the Exalted says:

“O people, your transgression is only against yourselves.”

(Yunus 10:23)

Ibn ‘Abbas (may Allaah be pleased with him) said:

“If a mountain were to transgress against another mountain, Allaah would destroy the one that committed the transgression.”

Allaah, Blessed and Exalted, does not approve of oppression; Allaah does not approve of tyranny; and Allaah does not approve of aggression against people whether concerning their lives, their wealth, or their honor.

Therefore, whoever desires to be granted a good end should stay far away from oppression.

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Video translation coming soon inshallaah...

Video from Official English Channel of Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله )


An Excerpt
from a Friday sermon

Titled:

Among the causes of a good ending is avoiding injustice

Ash-Shaykh Abee Abdirahman Radmaan Al-Hubayshee (حفظه الله)

مقتطف
من خطبة جمعة
#من_أسباب_حسن_الخاتمة_
#البعد_عن_الظلم_

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