Islam

Islam

Saturday, 16 May 2026

The Golden Rules for Raising My Child

 


Once upon a time, we learnt from our parents how to raise our children, because that was our only recourse.  Al hamdu lillah, you have explored the issue of parenting for yourself, and found many treasures of understanding that today, tend to get lost especially when the negative aspects of culture predominates over Islamic parenting. Those treasures of understanding are a part of natural parenting as much as Islam is based on the natural laws that governs all creation , so maybe the gap in not that far as you may think. As always, it is a matter of interpretation and understanding.

You said that there is “… a healthy connection between child and parent, when we don’t expect them to be an extension of ourselves, but instead accept that they are their own persons”.

This does not differ from what Islam teaches us:

Prophet Muhammad said: “He who does not respect our elder, or is not merciful to the young, or does not feel indebted to the scholars, is not of my Nation” (Abu Dawud, No.4921, and Al-Tirmidhi, No.1925)

Mercy and compassion are essential components of building a Muslim society, and it starts with how we raise our child, who after all are the future. When we only expect obedience, we treat our children as extensions of ourselves to do our bidding, and to be who we want them to be. Their character, their feelings, and their needs are denied, because we are essentially treating them like slaves, which in Islam, was not how slaves were treated in the time of Prophet Muhammad, but is how slaves have been treated by the secular world. By showing respect to our children, and with that the compassion of mercy, we develop emotional ties, which all humans needs regardless of age, and in so doing we establish a loving, caring relationship that is reciprocated. In this way, the child learns, love, learns compassion, learns to give and learns to listen, because we too listen to them.

Anas (RAA) tells us: “I never saw anyone who was more compassionate towards children than the Messenger of Allah (PBUH). His son Ibrahim was in the care of a wet-nurse in the hills around Madinah. He would go there, and we would go with him, and he would enter the house, pick up his son and kiss him, then come back”(Muslim, 15: 75)

You learnt: “… our children are our teachers, since they point the way to our weaknesses, through their behavior; thus giving us the chance to develop ourselves”.

All human relations provide an opportunity to learn about ourselves because each person is like a reflection. Given that how a person relates to you is not always determined by you, but maybe due to someone or something else, but still there is a certain level of give and take in the interaction between two people. This is even more so with children, because they have come into the world through the mother , and are being raised in a social environment that will have the strongest influence on that child’s perception of self and perception of human relations. Therefore how a child relates to you, is much more related to you and the environment that you have helped to create. If you demonstrate for example:

  • Love as a convenience
  • Backbiting
  • Straightforwardness
  • Keepiing promises
  • Being lazy
  • Compassion
  • Inattentiveness

Then these are the qualities that a child will learn from you.

When a child realizes that they can always have their own way, then naturally they will make more and more demands.

“Best behaviour is that which you yourself start to practice.” ‘Ali ibn A bu Talib

When it comes to individualism, there is a difference between allowing a person to develop and individualism. Individualism is totally selfish, seeking ones own needs first and last. There is no relation to a healthy social grouping and there is  no sense of responsibility to others unless they think and act as one does. In this case, what  really happens is that the person expects others to not have a mind, opinions, thoughts, of their own, because there is no real mutual reciprocity, just a series of allegiances that serve a particular purpose. the irony is that, then the result falls under the law of opposites whereby when one goes too far, the opposite happens.
A child who is nurtured amidst faith and with that faith, mutual trust, mutual respect, mutual love, and mutual compassion will naturally develop a sense of belonging as well as a sense of self. They will develop skills and abilities according to their inclination. With a sense of belonging, comes taqlid, emulation, and in sha ‘Allah, the child will have good role models to emulate.

A two-year old child will in general:

-Not know their own mind. They think their parents knows how they think, what they want, what their needs are – “So how come you do not know what I need?”

-Find difficulty in distinguishing their imaginary world from reality

-May think of the inanimate world in the same way as the animate world – so T.V. viewing should be limited.

-Not understand that all their bodily parts belong to them, so may become frightened if they see a broken leg etc.

-Not understand another’s point of view and thinks that everybody thinks the same as they do.

When your child does not accept “No” for an answer.

-Distraction is the best policy

-Do not lose your temper

-Do not bribe with sweets – your child will learn deception and manipulation

-Do not give in – otherwise your child will  become more demanding.

-Ignore all the fuss – your child is playing on the attention she can get

Once your daughter can see that she is not getting the attention she was wrongly demanding, then try to explain simply why it is wrong, acknowledging that a two year old in general has a short attention span. Deprivation of something they like makes a good way to reinforce the lesson you are trying to teach, but punishment without her understanding only teaches her that you do not love her (in her mind). If there is a series of bad habits that your daughter is developing, be merciful and try to change one bad habit at a time. To expect your daughter to change all her bad habits, will make her feel that she can not do anything right, so why bother trying. And most importantly, do not punish her when she has done something wrong without intention.

“Do not force a child to behave like you, for surely, they have been created for a time which is different to your time” ‘Ali Ibn ‘Abu Talib.


A Good book on Islamic Parenting:
Islamic Parenting in the West by Drs. Ekram Beshir and Mohammed Rida Beshir

- aboutislam.net

About Hwaa Irfan
Late Hwaa Irfan, may her soul rest in peace, served as consultant, counselor and freelance writer. Her main focus was on traditional healing mechanisms as practiced in various communities, as opposed to Western healing mechanisms.

Friday, 15 May 2026

How Does Islam View Emotional Abuse?

 


Goals of Marriage in Islam

In Islam, the marriage of a man and a woman is not just a financial and physical arrangement of living together. Marriage is a sacred contract, a gift of Allah, to lead a happy, enjoyable life and continue the lineage. The main goal of marriage in Islam is the realization of tranquility and compassion between the spouses.

The relationship between the spouses should be based on tranquility, love and mercy. These three summarize the ideals of Islamic marriage. It is the duty of the husband and wife to see that they are a source of comfort and tranquility for each other.

What’s emotional abuse?

While the meaning of physical abuse is rather obvious, the meaning of emotional abuse might not be, and the abuse itself may be more insidious. Emotional abuse includes name calling, belittling, using threat of divorce as a weapon to manipulate the other, threatening with a real weapon (even with no intention to use it).

There may be other elements such as not allowing the wife to visit or contact family or friends. Even frequent teasing, though it starts in fun, may become a type of abuse if it takes the form of sarcasm or demeaning remarks.

Anger leads to emotional abuse

It is common for some people when they are angry to call others names or belittle them. If one gets angry quickly and easily with one’s spouse, it could lead to emotional abuse.

The Prophet (peace and blessings be upon him) advised us to control our anger, not to call each other names, not to use vulgar language, and not to point a weapon at another person. This advice was general for all, but it should be taken even more seriously within a marriage.

The Quran establishes these general guidelines in the following verses: 

{O you who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turns not in repentance, such are evil doers. O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.} (Al-Hujurat 49:11-12)

Moreover, the Prophet (PBUH) said: “It is not lawful for a Muslim to scare his fellow Muslim.”  (Ahmad and Abu Dawud)

Abu Hurairah (may Allah be pleased with him) reported that the Prophet also said: “None of you should point his weapon at his brother, as Satan may provoke him (to hurt his brother) and as a result, he would fall into a pit of Fire.” (Al-Bukhari)

In another version: “He who (even) points at his brother with a piece of iron is cursed by the angels until he puts it down, even if the other was his blood brother.” (Muslim)

Elaborating more on this issue, the prominent Muslim Scholar and Da`iyah, Zienab Mostafa, adds:

Effects of emotional abuse in Islam

Emotional abuse truly damages and hurts as much as physical abuse does. In Islam, there is a special consideration of the relationship between the spouses. Allah says, {And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.} (Ar-Rum 30:21)

It is shown that the basis of the relationship between husband and wife is affection and mercy. In many Hadiths the Prophet (PBUH) mentioned that if a husband looks at his wife with kindness and mercy, Allah Almighty looks at them with His mercy, and if they shake hands all their sins vanish.

So, we have to study very well how the Prophet (peace and blessings be upon him) dealt with his wives. In fact, he was very merciful, kind, and loveable, bearing in mind that there were some problems that they faced in their marital life but they dealt with these problems with extreme wisdom and kindness.

The Prophet (peace and blessings be upon him) never abused his wives either physically or emotionally.

Therefore, neither of the spouses is allowed to abuse the other emotionally. This is prohibited in Islam. If either does so, Almighty Allah will hold him or her accountable for that, and they should repent to Allah for this. It is clear now that the best guide to us to live a very successful martial life is to follow the Prophet (peace and blessings be upon him).

Allah Almighty knows best.

- aboutislam.net

About Zeinab Mustafa
Prominent Muslim scholar and Da`iyah

Thursday, 14 May 2026

The Quran Speaks of Happiness



The concept of happiness in Islam is expressed in the Quran and Sunnah in a number of different ways.

The Good Life

First, we find the Quran discussing the “good life”. Allah says:

{Whosoever does right, whether male or female, and is a believer, we shall make them live a good life, and We shall pay them a recompense in proportion to the best of what they used to do.} (16: 97)

This good life is happiness itself. It is realized through faith and good deeds. This does not mean that we will not face difficulties in our good life. Our worldly lives, even when they are bolstered by faith and good works, are never free from distress and vexations. This world is the abode of toil, as Allah says:

{Certainly We have created man to be in toil.} (90: 4)

This world is the abode of tests and trials. Allah says:

{Verily We created Man from a drop of mingled sperm, in order to try him: so We gave him (the gifts) of hearing and sight.} (76: 2)

Allah also says:

{Every soul shall have a taste of death: and We test you by evil and by good by way of trial, and to Us is your return.} (21: 35)

The Opposite of Happiness

The concept of happiness is also expressed in the Quran as a negation of wretchedness and misguidance. It is also expressed through by contrasting it with the description, of a narrow, straightened life.

Allah says:

{But he who turns away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.} (20: 124)

Wretchedness is the opposite of happiness. It is a state of being bereft of Allah’s remembrance. The way to distance oneself from wretchedness is to follow the path of guidance. This is what brings about happiness.

The Quran also uses the concept of “the openness of the heart” to express happiness. Allah says:

{Those whom Allah wills to guide, He opens their breast to Islam; those whom He wills to leave straying, He makes their breast close and constricted, as if they had to climb up to the skies: thus does Allah (heap) the penalty on those who refuse to believe.} (6: 125)

Contentment

Another expression is the “contentment of the heart”. Allah says:

{Those who believe, and whose hearts find contentment in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find contentment.} (13: 28)

The contentment and openness of the heart are aspects of happiness which are achieved through keeping up the remembrance of Allah and through following the guidance of Islam.

Total and perfect happiness is achieved through true devotion in worship to Allah, salvation from Hell, and admission to Paradise in the Hereafter.

Allah says:

{On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy. Those who are wretched shall be in the Fire: There will be for them therein (nothing but) the heaving of sighs and sobs. Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.} (11: 105-108)

Believers can be tested with tribulations and illness, though when they are granted patience to endure and they seek their reward with their Lord, it is best for them. Prophet Muhammad (peace be upon him) said:

“How amazing are the believer’s affairs; all his affairs are good for him. If good befalls him, he is grateful and that is good for him, and if he is afflicted by calamity he is patient and that is also good for him. This is only for the believer.” (Sahih Muslim)

Ibn Mas`ud said:

“Allah has placed ease and happiness in certainty of faith and contentment. He has placed worry and misery in discontent and doubt.”

The contentment that Ibn Mas’ud is referring to here is to be reconciled to Allah’s decree and with the portion that Allah has allotted to His servant. This is the way to attain peace of mind and happiness. By contrast, being discontented and resentful about one’s circumstances, unsatisfied with one’s portion that Allah has allotted, and having doubts about one’s faith, this is the way to anxiety, misery, and distress.

I ask Allah to make us all among those who attain happiness.

Source: en.islamtoday.net

About Salman al-Ouda
Muslim scholar. Al-Ouda is a member of the International Union for Muslim Scholars and on its Board of Trustees. He is a director of the Arabic edition of the website Islam Today and appears on a number of TV shows and authors newspaper articles.

Wednesday, 13 May 2026

Why Being Muslim Is a Great Honor in Islam

Being a Muslim is a choice, it cannot be forced. Islam addresses our emotions, reason and heart.

Why should we submit ourselves to Allah, and to the order of the messenger of Allah?

What are the values that Islam focuses on?

Imam Waleed Basyouni answers the above questions and more. - aboutislam.net

Tuesday, 12 May 2026

5 Observations on Prophet Ibrahim’s Dialogue with His Father

 


The following are five observations on Prophet Ibrahim’s dialogue with his polytheistic father. The dialogue is featured in the Quranic surah (chapter) Maryam, verses (ayat) 41-48.

Brief references to it are also made in surah al-An’am: 74, surah al-Tawbah: 114, and surah al-Mumtahanah: 4. The father’s name was Azar (al-An’am, 74) or Tarih.

Rationality versus Irrationality

While conversing with his father, Ibrahim resorts to logic and reason. The father did not believe in One God, so invoking Heaven and the revelation was of no use. The father’s intelligence was Ibrahim’s best chance.

The revelation and reason do not contradict, nor challenge, each other. Rather, they complement one another in enlightening and guiding man to the fulfilment of his honorable earthly purpose.

Ibrahim knew that there is nothing more sensible and more consistent than the truth, while at the same time there is nothing more illogical and inconsistent than falsehood.

The truth, presented by the revelation and guarded by reason, is irresistible. Falsehood, which not only defies logic, but also the natural order of things, stands no chance against such force. It does not even come close.

That is an obvious reality for whoever has eyes to see, ears to hear and hearts (intelligence) to understand:

Could there be any doubt about the existence of God who has created the heavens and the earth? (Ibrahim, 10).

Ibrahim thus says to his father that it is incomprehensible that he took idols as gods, which could not hear, nor see, nor bring a benefit. Ibrahim as a prophet and a man of truth – yet his son – was right there with him calling him to see, comprehend and embrace the truth, and to follow a way that was sensible, even and straight.

Ibrahim also asked him to reject crookedness, deceit and blind following, for they were the sources of all evil. The father needed urgent help and a sense of direction. Ibrahim was there for him. Almighty God was there for both of them.

Ibrahim wanted his father to be free and make free and reasonable choices. Indeed, if a person’s senses are liberated and enlightened, in no way could he ever worship dead matter in lieu of the Most Gracious God, nor could he follow his own or somebody else’s fancies instead of the heavenly guidance revealed by the Creator of the universe.

However, Ibrahim’s father did not heed the counsels. He was so blinded by pagan arrogance and the worship of brute force and matter that he persisted in bartering truth for falsehood, rationality for irrationality, and reason for inflated and misguided emotions. His intelligence was paralyzed and malfunctioning, making his choices unsound and faulty.

In that manner, the father was the devil incarnate. Ibrahim thus warned him that a painful chastisement may afflict him, and that he may become to Satan a friend and an ally.

The myopic father was able to see in Ibrahim just a person who wanted him to desist from his old ways, without understanding why. He did not even try to understand why.

Consumed by spiritual insecurity and antagonism, the father constructed a veil of mistrust and miscommunication between him and his son. They were not on the same wavelength.

The father could simply reply to all the emphatic advices and justifications of his son:

Do you reject (hate) my gods? (Maryam, 46)

He did not say more, for he was not in a position to conjure anything sensible in the face of the intensity and profundity of the heavenly counsels of Ibrahim. His best shot was to stubbornly and insolently remain quite, and whenever necessary, to say as little as possible. The more he spoke, the more he could reveal his weaknesses and the impotence of his standpoint.

The father was capable of seeing only himself and the world of his selfish interests. He was neither ready, nor willing, to be elevated to a higher vantage point whence he could see things differently and make more appropriate judgements.

He was forever trapped in the lowliness of matter and self-regard. In such a state, reason and logic are unwelcome companions.

Read the full text here.

- aboutislam.net

About Dr. Spahic Omer
Dr. Spahic Omer, an award-winning author, is an Associate Professor at the Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia (IIUM). He studied in Bosnia, Egypt and Malaysia. In the year 2000, he obtained his PhD from the University of Malaya in Kuala Lumpur in the field of Islamic history and civilization. His research interests cover Islamic history, culture and civilization, as well as the history and theory of Islamic built environment. He can be reached at: spahico@yahoo.com.

Monday, 11 May 2026

How Can I Describe Hajj to Non-Muslims?

 


In order to describe hajj (pilgrimage to Makkah) to non-Muslim colleagues, friends, and co-workers, several aspects of hajj should be explained to them.

Meaning of Hajj

Hajj is to go to Makkah at a certain time to do certain rituals and services.

It is such an essential part of Islam, that it is described as being the fifth of the pillars of Islam.

Muslims who are physically and financially capable of doing it should do it once in their lifetimes.

Describe Hajj Rituals

Hajj includes several actions to be done in Makkah as well as three other places bordering the city of Makkah; Mena, Arafah, and Muzdalifah.

Hajj starts by getting to the state of Ihram (state of consecration), where the pilgrim is restricted from doing certain things like wearing regular clothes, having hair cut, clipping nails, using perfumes, having any marital intimate relation, hunting, cutting trees, as well as some other restrictions.

Actions of hajj also include staying for almost 24 hours in Mena on the eighth day of  Dhul-Hijjah (the last month in the Islamic calendar) before leaving to Arafah the next day to do the most important part of hajj: staying all day at Arafah.

Pilgrims then move from Arafah to Muzdalifah to spend that night there before leaving in the following morning to Mena.

On the tenth of Dhul-Hijjah, pilgrims offer a sacrificial animal like a goat for Allah (God), shave or trim their hair, throw seven pebbles at a station there in Mena, before they get to Makkah to go around the Kabah seven times and then walk between two hills there by the names of Al-Safa and Al-Marwah.

By doing this, pilgrims get out of the state of Ihram completely and the restrictions mentioned earlier are then over.

On the following three days pilgrims stay at Mena to throw pebbles at three different stations there.

They throw seven pebbles at each of the three stations and repeat that on the following two days. This is a total of 63 pebbles on these three days plus seven pebbles already thrown on the tenth of Dhul-Hijjah. So the overall number they throw is 70 pebbles.

Then, before leaving Makkah, pilgrims go around the Kaabah seven times as a farewell ceremony.

Spirituality of Hajj

As a matter of fact, hajj is not only about visiting some holy lands to do some rituals. It is much more than a physical movement.

It is the journey of life and a virtual simulation of the journey to the next life.

Pilgrims travel, leaving behind their loved ones. The males replace their regular clothes with a couple of very simple unsewn sheets to wrap around their bodies after taking a shower.

This is a simulation for washing the deceased body and shrouding it before the burial. Women wear simple clothes.

Millions of people gather in Makkah, Mena, Arafah, and Muzdalifah wearing the same, looking the same, doing the same, and behaving the same. It is a simulation of the great gathering of all people after resurrection on the Day of Judgment.

Present, Past & Future

Hajj also clearly connects the present to both the past and the future in a marvelous way. Pilgrims do hajj following the footsteps of prophets Muhammad, Abraham, and Ismail (peace be on them).

In many of its actions, they commemorate the story of Hajar (Prophet Abraham’s wife) when she jogged between the two hills of Al-Safa and Al-Marwah in search for water for her baby Ismail.

They drink from Zamzam Well and remember how this blessed well miraculously gushed out in the middle of the desert under the feet of the baby Ismail.

Pilgrims circle the Kabah and remember Prophet Abraham. It was he who raised the building of the Kabah along with Prophet Ismail by the order of Allah. He was also ordered to announce hajj for all people throughout the ages:

{And proclaim to the people the Hajj [pilgrimage]; they will come to you…}  (Al-Hajj 22:27)

In this way, pilgrims are connected to the past by honoring the story of Prophet Abraham and his family.

Certain pillars are to be thrown with pebbles as a symbol of defeating the devil.

Argumentation, useless talk, foul language, as well as intimate marital relations are not allowed during hajj. This ruling speaks to being in full control of the desires of the self.

In this way, hajj relates to the future by resetting the mindsets and consciousness of pilgrims to the original state of purity that they were created in. Unity, equality, universality, unity of purpose, togetherness, selflessness, humbleness, and sharing, as well as so many other qualities are learned by practice during hajj.

Spiritual Transformation

Spiritual transformation is one of the key purposes of hajj. It is referred to by the Prophet Muhammad (peace be upon him) when he said:

How Can I Describe Hajj to Non-Muslims

Whoever performs hajj (pilgrimage) and does not have sexual relation with his spouse), nor commits sin, nor disputes unjustly (during hajj), then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.” (Al-Bukhari)

Spiritual transformation through hajj was clear in the life of Malcolm X, who has been described as one of the greatest and most influential African Americans in history.

In his famous ‘Letter from Mecca’, he wrote that the white people he met during his pilgrimage forced him to “rearrange” his thinking about race and “toss aside some of [his] previous conclusions”.

Conclusion

In conclusion, hajj is a pillar of Islam where pilgrims experience many things that can be found only through such a unique journey.

It is a salvation of this life that leads to salvation of the next life.

- aboutislam.net

About Professor Shahul Hameed
Professor Shahul Hameed is an Islamic consultant. He also held the position of the President of the Kerala Islamic Mission, Calicut, India. He is the author of three books on Islam published in the Malayalam language. His books are on comparative religion, the status of women, and science and human values.

Sunday, 10 May 2026

Story of Prophet Ibrahim (AS)

Prophet Ibrahim was one of the highest messengers of Allah (SWT). He was such a great man that Allah (SWT) tested him again and again and he passed every single test. He later became a very close friend to Allah (SWT). Here is a wonderful account of Prophet Ibrahim’s life story told in this video! - aboutislam.net