ONE MONTH PROJECT

[a_muslimah86]

:salam2:

Brother Zahid..below are two wonderful articles which I found regarding parents' rights..here is the first one (the other is in the another post):

Parent-Child Relationship in Islam
By (Dr.) I. A. Arshed
(1) Rights of Parents (and Duties of children)
Islam recognises family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which means Rights of children).

It is clear that after Allah parents are the persons who give us innumerable favors. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favors they had done us. That’s why Quran lays stress on feeling grateful to parents, and doing good to them. “And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn.” What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.

As between parents the mother has more rights than the father. The reason is apparent. Mother has borne the child’s burden during pregnancy, has undergone birth pains in delivering the baby, has sacrificed her own comforts to provide comfort to her children, has looked after them and felt worried for their well-being. That is why mother deserves our good treatment more than the father. A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves. Another Tradition wants us to extend kind treatment to close relations on the mother’s side also (even to her friends). A famous Hadith (Tradition) says, “Paradise lies under the feet of the mother”. This means doing good to our mother lead us to Paradise.

As to the reward for doing good to our parents a Hadith mentions the following story: “Three persons of ancient days were once travelling in a mountaneous region. The rain, thunder and lightning made them take refuge in a cave. Mudslide made a stone block the opening to the cave. The persons were entrapped inside. When the storm stopped they tried to push back the heavy stone to get out of the cave but they could not. They wondered ‘what to do now’. At last seeing that their joint efforts also cannot move the stone they decided to pray to Allah sincerely. One of them suggested, ‘each one of us should relate one good thing he has done in his life and beg Allah to move the stone. One said, “One night my old mother asked me to bring a cup of milk for her. During the time I milched the goat and brought it to her she had gone to sleep. I did not think it proper to disturb her. So I stood by her bedside for the whole night till she got up in the morning and then I offered her the cup of milk. O God, if this act of mine was approved by You please shift this stone.” The stone slipped a little but not enough to let them get out. Similarly, the second and the third man mentioned an act of goodness and prayed to God to shift the stone. The stone slipped down and the entry to the cave opened up. So the men got out. This story shows how service to one’s parents leads to blessings from God and rescue from troubles. Now let us summarize the Rights of Parents (Duties of children):

(1) Right to be respected and obeyed:
Parents have a right to be respected and obeyed by children. All parents are well wishers of children. They issue orders and instructions that are in the best interest of children (though children might think ottherwise). So it is the duty of children to obey their orders and act accordingly. Some children listen to parental orders but do not act upon these or show laziness in carrying out these orders. This causes annoyance to parents. Children should remember that annoying one’s parents can lead to God’s wrath.

(2) Right to scold and rebuke:
It is instinctive obligation of parents to protect their children from physical and moral harm. If a small child puts its hand in fire it is natural urge for you to push the child back, even if the child does not want. It is in child’s interest. So it is with parents. They are duty bound to protect their children in every way, physical, intellectual, moral. If the children have a temptation to do an act that is not in their long-term interest it is the duty of the parents to keep them back from that act or behavior. To this end they may resort to advice, rebuke, scolding, even hitting them. Good children should take all this ‘harshness’ in their own interest. If parents scold them they should bear it calmly. No rude replies, no arguing, no explanations, no comments unless asked for. Parental advice should be listened to and acted upon, even if against children’s own wishes.

(3) Right to be looked after.
Parents have looked after the children for decades. So it is the duty of grown-up children to repay them by way of caring for them and looking to their physical and financial needs. A Quranic verse says: “People ask you (O Prophet) how should they spend. Say, ‘whatever you spend should be spent on Allah (in good cause), on parents, near relatives, on orphans, destitutes and travelers (who fall short of money in foreign lands)”.

(4) Right to be helped:
As parents grow old their energies also decline. So it is the duty of children to help their parents in any household chore in which they can help. Sons can help in lifting heavy things, cleaning home, arranging things etc. Daughters can help in mother’s household work—cooking, washing, cleaning, serving food etc. With good children such help should come automatically, not when asked for. Whenever you see your mother or father doing something extend a helping hand to her/him without their asking. This is what Islam expects from children.

(5) Right to kind words/good behaviour:
Quran urges children to be soft-spoken towards parents and show respect and kindness in their behavior towards parents.
Unforunate as it is, the Western societies have forgotten these lessons. Young children are rude towards parents and show disobedience. As the parents grow old they drive them out from their homes and put them in “Senior Citizens Homes”. Grown up children cannot spare time to attend to the needs of old parents. The busy Western life has led to a break-up of the family unit (so much upheld in Islam). As Muslims we expect our children to adhere to Islamic values and show respect, obedience, kindness, leniency and care towards parents, especially in their old age. Children must not forget the favors and sacrifices of their parents. As good mannered persons they must feel and remain obliged towards parents and try to repay them by kind words and deeds, even with money and material needs. These are the Rights of Parents due from their children (or the Duties of Children towards parents). These Rights and obligations are not found in Islam only. Such values are to be found in all true religions. Quran mentions Hazrat Yahya (John the Baptist) as “kind towards his parents, not tough and disobedient”. Similarly Hazrat Isa (Jesus) is quoted saying to his people, “God made me kind towards my mother (Mary) and did not make me tough and disobedient”. Hazrat Yousuf (Joseph), as a royal Minister in Egypt, called his old, poor parents from their far off home and offered them seats on a high platform (he did not feel shy of behaving in a kind manner to poor parents in the presence of his officials).

 

[a_muslimah86]

Second Article...

Parents' Rights in Islam
By Dr. Jamal Badawi
Chairman, Islamic Information Foundation - Canada

There are several verses in the Qur'an that enjoin on Muslims the duty of being kind and compassionate to their parents. In almost every case, this injunction appears soon after the injunction to worship only one God. This shows how important it is in Islam to treat parents properly.

In the Qur'an, God asks Muslims to show kindness to their parents and forbids them from making even the smallest gesture or uttering even the smallest word of reproach to them. No impatience, disrespect, or contempt may be shown to parents.


God says in the Qur'an what means,


[And your Lord has commanded that you shall not serve any but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "ugh," nor chide them, and speak to them a generous word. And, out of kindness, lower to them the wing of humility, and say: "My Lord, bestow on them Your mercy even as they cherished me in childhood."] (Al-Israa' 17:23-24)


The metaphorical use of the word "wing" calls to one's mind the way in which birds tenderly and gently lower their wings for their offspring. The reason for the necessity of showing compassion toward parents is also given in the verse that reminds Muslims that their parents, and particularly the mother, suffered and sacrificed for them when they were young, weak, and totally dependent.


God says in the Qur'an what means,


[And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to your parents: to Me is (your final) Goal.] (Luqman 31:34)


Rights of Parents in the Sunnah


A man asked Prophet Muhammad "What kinds of deeds are best in the sight of God?" He replied, "To pray on time, to be good and kind to parents, and to struggle in the path of God" (Al-Bukhari).


Thus, kindness toward parents came between two of the most important religious duties that Islam lays on Muslims. The reward for being good and kind toward one's parents was mentioned on several occasions by Prophet Muhammad, emphasizing that those who are obedient to their parents and to God also will be in the highest places in Paradise.

Also, Prophet Muhammad equated kindness toward parents with jihad (striving in the way or God) and often promised people that if they were kind, obedient, and close to their parents — particularly the mother — their reward would be similar to that of someone who strives in the way of God.


Prophet Muhammad also indicated that the pleasure or anger of God is in the pleasure or anger of parents, and that Muslims who are kind to their parents earn forgiveness from God. The importance of gaining the pleasure of one's parents was also emphasized by Prophet Muhammad when he said that the earnest prayers of parents for or against their child are always answered by God.


Showing Goodness to Parents


The Arabic word that appears in the Qur'an and in the sayings of Prophet Muhammad in connection with the treatment of parents is bir, often translated as "goodness." However, this translation is not very accurate, as bir includes other qualities, such as righteousness, kindness, compassion, reverence, respect, obedience, and even patience. Muslims should demonstrate all of these qualities when dealing with their parents.


Prophet Muhammad indicated that those who treat their parents with coldness are not treating them with bir, and that Muslims should always show love to parents and never raise their voice when speaking to them.


Fatimah, Prophet Muhammad's daughter, displayed excellent filial behavior. Whenever Prophet Muhammad visited her, she would rise, greet him with a kiss, and then, out of respect for him, seat him in her own place. Prophet Muhammad used to greet her in the same way.


Children are responsible for the maintenance of their parents in three circumstances:


1. If the parents are destitute and do not have the resources to meet their daily needs.

2. If the parents are not able to earn a living for themselves.

3. If their children are able to provide for them, (their ability to do so being determined by whether they have more food than needed to tide themselves over for one day and one night.


This obligation to look after parents is both a moral and a legal responsibility. Proof of this comes from the fact that when a man came to the Prophet complaining that his father wanted to take some of his property, Prophet Muhammad said, "You and your property belong to your father" (Ibn Majah). Thus, Muslims should not be stingy or miserly when it comes to serving their parents.

 

[a_muslimah86]

Here's an article on sibling rights...this is the best I found..for some reason there aren't very many good ones out there..at least ones that are *specific to siblings*

God says in the Quran—in a passage that the Prophet, may the mercy and blessings of God be upon him, used to repeat often when he would begin his speeches: “O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, God is Ever an All-Watcher over you” (Quran 4:1)
The family is the nucleus of society as a whole. If the family is on a sound foundation, it is more likely that society as a whole will be in a good state. Thus, in general, the messengers of God, the prime examples for humans, adhered to this institution of marriage and family. God states,
“Verily, We have sent messenger before you and appointed for them spouses and children…” (Quran 13:38)
The Prophet Muhammad also established marriage as his way of life, saying:
“By God, I am the most fearful of God of you and I have the most piety; however, I fast and break my fast, pray [at night] and sleep and I marry women. Whoever turns away from my sunnah[1] is not of me.” (Saheeh Al-Bukhari, Saheeh Muslim)
Undoubtedly, Islam puts a great emphasis on family relations and cohesion. Scholars of Islamic Law have noted that when one studies the laws found in Islam and what seems to be the wisdom behind them, one finds that they have been laid down to establish, protect, reinforce and perpetuate specific necessities of life. The necessities of life as envisioned by Islamic Law are:
(1) religion,
(2) life,
(3) familial ties and relationships,
(4) mental capacity and
(5) wealth and property.
Thus, for example, one need only ponder over the stringent laws related to the preservation of the sanctity of the family to understand the great emphasis that Islam places on the family. In the “modern West,” nowadays, for example, adultery and other acts that strike at the very foundation of a family are not considered crimes.[2] In Islam, the situation is very different. Islam exhorts all the members of a family to treat each other well while avoiding promiscuous acts that are evil in themselves and harmful to any marriage. God says, for example:
“And come not near to the unlawful sexual intercourse. Verily, it is a greatly lewd act, and an evil way.” (Quran 17:32)
However, these exhortations are not simply hollow words. Instead, they are also backed up with the force of law for some of the most egregious acts that cannot be overlooked. Thus, God commands:
“The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by God, if you believe in God and the Last Day. And let a party of the believers witness their punishment.” (Quran 24:2)
Pity is not allowed to overrule what must be done, because in the end, that pity—and pity is something which drives someone to do good to others—will lead to evil results. Furthermore, in a saying of the Prophet recorded by al-Bukhari and Muslim, it is confirmed that the he ordered stoning to death for the adulterer. In fact, Islam goes well beyond that to protect the sanctity of the family: those who falsely accuse chaste women of such evil deeds are also to receive severe punishments. God says:
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the disobedient to God.” (Quran 24:4)
In particular, God offers guidance to humankind concerning behavior with all of the members of the family. For the sake of brevity, this short article shall prevent an overview of the proper behavior of a Muslim toward the other members of his family, including parents, children, spouses and other relatives.
Relatives

A family also includes siblings and other kinfolk. Islam has certainly not ignored any of the relatives of an individual. In numerous places in the Quran, God emphasizes the importance of treating one’s relatives in a good and kindly fashion. God says, for example:
“Worship God and join none with Him in worship, and do good to parents, kinsfolk…” (Quran 4:36)
God also speaks about spending on one’s relatives:
“They ask you (O Muhammad) what they should spend. Say: Whatever you spend of good must be for parents and kindred…” (Quran 2:215)
God also says:
“It is not piety that you turn your faces towards east and (or) west (in prayers); but Al-piety is (the quality of) the one who believes in God, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk…” (Quran 2:177)
The Prophet Muhammad was requested:
“Inform me of a deed that will take me closer to Paradise and distance me from the Hell-fire.” He replied, “Worship God and do not ascribe any partner to Him, establish the prayer, give the zakat and keep the ties of kinship.”[3]
Keeping the ties of kinship refers to doing good towards them with one’s speech, actions and wealth. It includes kind words, visits, charity and generosity. It also includes keeping any harm from coming to them and doing one’s best to bring happiness to them.
The Muslim must understand that keeping the ties of kinship is an obligation and not simply a meritorious act. In the Quran, God praises those…
“…who join that which God has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), fear their Lord, and dread the terrible reckoning” (Quran 13:21)
The Prophet said:
“The one who cuts off the ties of kinship will not enter Paradise.”[4]
Islam has emphasized every type of familial tie possible. It has provided guidance showing the importance of the ties with parents, children, spouses and other relatives. It exhorts every Muslim to fulfill these ties to receive God’s pleasure in return. In addition (although not completely stressed in this short paper), it has provided laws and strict regulations that allow the individual to realize how best to keep the proper ties with all of his or her kith and kin.

 

[a_muslimah86]

And Here is a link on *brotherhood in Islam*...

http://www.mwlcanada.org/publications/brochures/brotherhood.pdf

And here is one on rights of neighbors...

Apart from a man's parents, children and near relatives, there also exists a permanent association and contact between him and his neighbors. The state of his association - be it good or otherwise has a great influence on his life and morals. The Prophet (PBUH) had attached great importance to this and has constantly urged the Ummah to pay due regard to the rights of neighbors to the extent that he had declared good neighborliness to be part of Iman (Faith) and an essential requisite for salvation.
Three Categories Of Neighbors
In a Hadith, related by Jabir (R.A.), the Prophet (PBUH) is reported to have said

"Neighbors are of three kinds. Firstly, the neighbor who enjoys only one right (and as far as rights are concerned) he is of the lowest grade. Secondly, the one who enjoys two rights and thirdly the neighbor who enjoys three rights.

The neighbor with only one right is the Polytheist (i.e. a non-Muslim neighbor with whom there are no family ties). The neighbor with two rights is the neighbor who is also a Muslim (as such he has a claim as a neighbor as well as a fellow Muslim) and the one with three rights is the neighbor who is a Muslim and a Relative - he has a claim as a neighbor, as a fellow Muslim and as a relative".
​

This Hadith clearly explains that the obligation to live in peace and harmony with neighbors, as demanded in the Holy Quran and the Traditions, also includes the non-Muslim neighbors. They too have a claim to our kindness and sympathy. We treat the animals with kindness and we have been warned against ill treating them, then what of our fellow humans - more so our neighbors. It will be significant to note that in all Ahadith Traditions mentioned, with regards to the basic rights of neighbors, no distinction had been made between Muslims and non-Muslims.
Emphasis On The Rights Of Neighbors
It is reported, on the authority of Ayesha (R.A.) and Ibn Umar (R.A.) that the messenger of Allah (PBUH) said "The Angel Jibra'il (A.S.) counseled me so frequently regarding the rights of the neighbor that I feared, he too would be declared an heir."
This Hadith shows that Angel Jibra'il (A.S.) brought commandments from Allah, concerning the rights of the neighbor so frequently and stressed the need to be kind and courteous to him with such force and regularity that the Holy Prophet (PBUH) thought that the neighbor also will be made an heir i.e. just as parents, children and near relatives inherit the property left by the deceased, he thought that the neighbor, too, will be given a share in it.
Note:- The purpose of this Hadith is not merely to state a fact, but rather it is most effective way of highlighting the importance of the neighbor to the Muslims.
Importance Of Good Treatment To Neighbors (It is an essential condition of Iman (faith))
It is narrated by Abu Shurayh (R.A.) that the Prophet (S.A.W.) said

"Whoever believes in Allah and the final day (Day of Judgment) it is essential that he does not harm his neighbors and whoever believes in Allah and the final Day it is essential for him to entertain his guest with kindness and generosity and whoever believes in Allah and the Final Day it is essential that he speak what is good or otherwise remain silent."
​

Amongst other points this Hadith explains that it is essential for the true believer to be mindful of his neighbors at all times so that he does not harm him in any way. It also gives us an idea of the value placed on the rights of neighbors by the Holy Prophet of Islam (PBUH).
In another Hadith related by Abu Hurairah (R.A.) the Prophet (PBUH) said,

"By Allah, he is not a true believer, By Allah, he is not a true believer, By Allah, he is not a true believer (three times). He was asked 'Who?" Upon which he replied, "The one whose neighbors do not feel secure from his mischief and evil.
​

The construction and manner of the Hadith shows how agitated the Prophet (PBUH) must have been when he said this. The essence contained in this Hadith is that the Muslim whose character is such that his neighbors expect nothing but evil from him and they live in fear of being hurt or harmed by him, cannot be regarded as a true and faithful believer - he doesn't deserve the title of Muslim or Mu'min. On another occasion the Prophet (PBUH) is reported to have said that such a person (whose neighbors do not feel safe on his account) shall not go to Heaven.
Note:- In the language of Prophet hood, when special emphasis is laid on a deed, the customary way of putting it is to say that whoever neglects it etc. is not a true believer, and he shall not go to Heaven. It should be understood that this does not imply that he has actually been thrown out of the fold of Islam and now the laws of Infidelity (Kufr) will apply to him, and that in the hereafter he will be treated as an infidel, but rather this is an emphatic way of explaining that such a person does not possess the true spirit of Iman which is the glory of a Muslim and is pleasing to Allah. The particular phrasing is used to lend greater force to the matter.
In yet another Hadith, related by Anas (R.A.), the Prophet (PBUH) said

"He has not affirmed faith in me (i.e. he is not a true follower) who eats to his satisfaction and sleeps comfortably at night while his neighbor goes hungry - and he is aware of it."
​

How astonishing that such a wide gap has occurred between these teachings and traditions and the actual conduct of the Muslims as a whole! It is extremely difficult for an unknowing person to believe that such, really, were the teachings of the Holy Prophet of Islam (PBUH).
Nevertheless, these traditions and teachings explain clearly the importance of good and kind treatment to neighbors and they are a clear admonition to those who remain indifferent to the needs and difficulties of their neighbors and care nothing for them.


And another one (I loved this one..it has a lot of hadiths mashallah!)...


[FONT=Verdana, Arial, Helvetica]Allah, the Exalted, says:
"Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess.'' (4:36)
303. Ibn `Umar and `Aishah (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Jibril kept recommending treating neighbours with kindness until I thought he would assign a share of inheritance".
[Al-Bukhari and Muslim].
Commentary: This Hadith illustrates the importance of nice treatment to neighbours in Islam.
304. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded me thus, "O Abu Dharr! Whenever you prepare a broth, put plenty of water in it, and and give some of it to your neighbours".
[Muslim].
In another narration of Muslim, narrated Abu Dharr (May Allah be pleased with him): My friend, (Messenger of Allah (PBUH)) advised me saying, "Whenever you prepare a broth, put plenty of water in it, and give some to your neighbours and then give them out of this with courtesy.''
Commentary: This Hadith makes it clear that Islam does not like a Muslim to ignore his poor neighbour and eat up everything himself. It stresses that one must take care of his poor neighbours. If a person is not in a position to do more, he should at least add some water in the broth he cooks for his own food and send a portion of it to his deserving neighbour. It leads us to the conclusion that a Muslim should in no case be unmindful of his neighbour and if he is well-to-do, he should be all the more charitable to his neighbours.
305. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.'' It was asked, "Who is that, O Messenger of Allah?'' He said, "One whose neighbour does not feel safe from his evil".
[Al-Bukhari and Muslim].
Another narration of Muslim is: Messenger of Allah (PBUH) said, "He will not enter Jannah whose neighbour is not secure from his wrongful conduct".
Commentary: This Hadith reveals that hurting or troubling a neighbour is such a serious offence that it causes Allah's Wrath, and thus punishment in Hell.
306. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "O Muslim women! No one of you should consider insignificant (a gift) to give to her neighbour even if it is (a gift of) the trotters of a sheep".
[Al-Bukhari and Muslim].
Commentary: This Hadith means that neighbours should present gifts to each other. The rich men and the poor according to their means. One who is poor should not think that what he is presenting to his neighbour is not worthy of giving. Even his humble gift, provided it is presented with sincerity, will find acceptance with Allah. According to the Noble Qur'an: "So whosoever does good equal to the weight of an ant (or a small ant) shall see it.'' (99:7)
It is, however, better for a rich person to present a gift which goes well with his means. He should not give anything to his neighbour which is stale or which he does not like for himself because apart from insincerity, such a thing shows his contempt for the neighbour while gift is, in fact, a token of sincerity and brotherhood.
307. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No one should prohibit his neighbour from placing a peg in his wall". Abu Hurairah (May Allah be pleased with him) added: Now I see you turning away from this (Sunnah), but by Allah, I shall go on proclaiming it.
[Al-Bukhari and Muslim].
Commentary: The importance of the injunction contained in this Hadith comes into prominence in localities comprising huts and tents, or at places where the two neighbours still have common walls between their houses. (In big cities each house has its own independent walls.) In any case, it is evident from this Hadith that a Muslim should be considerate of his neighbours. Islam ordains us to co-operate and sympathize with them. All Muslims are likened to a body each organ of which is linked with the other. In the light of this injunction, one can very well understand the rights of the neighbours in Islam.
308. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who believes in Allah and the Last Day let him not harm his neighbour; and he who believes in Allah and the Last Day let him show hospitality to his guest; and he who believes in Allah and the Last Day let him speak good or remain silent".
[Al-Bukhari and Muslim].
Commentary: This Hadith unfolds the fruits of Faith. One who does not have the qualities mentioned in it, is deprived of the blessings of the Faith. Faith of such a person is like a fruitless tree, or a flower without fragrance, or a body without soul.
309. Abu Shuraih Al-Khuza`i (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day, let him be kind to his neighbour; and he who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him either speak good or remain silent".
[Muslim].
310. `Aishah (May Allah be pleased with her) reported: I said, "O Messenger of Allah (PBUH), I have two neighbours, to which of them should I send a present?'' He (PBUH) replied, "To the one whose door is nearer to you".
[Al-Bukhari]
Commentary: When a Muslim does not have the means to present gifts to his neighbours and wants to present a gift only to one of them, he should go by the principle laid down in this Hadith. The principle enunciated here is: "One who is the nearest neighbour, should have precedence over all others.''
311. `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "The best of companions with Allah is the one who is best to his companions, and the best of neighbours to Allah is the one who is the best of them to his neighbour".
[At-Tirmidhi].
Commentary: Companion is a common word which covers companions in journey and stay. Muslims are ordained to treat all of them nicely. But one's neighbour has precedence over others. Nice treatment to him is the best means to attain a distinctive place with Allah.
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[a_muslimah86]

An article on charity & zakah..

[FONT='Times New Roman',serif] Charity, preached by every religion of the world, is a way of bringing justice to society. And justice is the essence of religion, Islam has therefore made charity that is Zakah, obligatory and binding upon all those who embrace the faith; it has been made into an institution in order to give in permanence and regularity.[/FONT]​

[FONT='Times New Roman',serif] A society can flourish only when its members do not spend all their wealth to fulfil their own desires but reserve a portion of it for parents, relatives, neighbors, the poor and the debilitated. As the saying goes: Charity begins at home. A true believer is thus always prepared, after meeting the needs of his family, to assist other people in need of his help. [/FONT]​

[FONT='Times New Roman',serif] Thus the spirit of kindness and well wishing is the essence of charity. The giver is not to expect any reward from the beneficiary as there awaits for him an abundant reward from God - material, moral and spiritual - what God deems it best to confer on His servant. [/FONT]​

[FONT='Times New Roman',serif] Charity should be lawfully earned or acquired by the giver. It should include such things as are of use and value to others. [/FONT]​

[FONT='Times New Roman',serif] "Charity is for those in need." This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. No one should judge in these matters. The foremost ends in charity should be God's pleasure and our own spiritual good. The concept of charity in Islam is thus linked with justice. It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life. [/FONT]​

[FONT='Times New Roman',serif] The spirit of helping others to earn God's pleasure is best reflected in Muslim society in the field of education. The greatest charity for a Muslim is to learn something and then teach it to other Muslims in large numbers. Thus Muslims have devoted themselves to other's education generation after generation. Knowledge is the most wonderful thing in the whole universe. That is why there is nothing greater then knowledge being imparted by one human being to another. Muslims on a large scale have engaged themselves in receiving education and imparting it to others, individually as well as by establishing maktabs and madrasas, that is, primary schools and Colleges. These educational institutions established in the house of the teachers or in separate buildings, generally made no charges for instruction. During the medieval period, these madrasas flourished in tens of thousands throughout the Muslim world. The wealthy people helped in running these madrasas, not only though Zakah, but also by making endowments (wakf), of their properties as these madrasas. The income from these properties met the needs of these schools. The orphans and poor people were given stipends over and above free board and lodging. (Maulana Wahiduddin Khan)[/FONT]​

[FONT='Times New Roman',serif] There are two forms of charity in Islam - obligatory and voluntary, called Zakah and Sadaqah respectively. [/FONT]​

[FONT='Times New Roman',serif] The concept of charity appears in most of the world's religions. The Islamic tradition has rigid laws associated with it. It is said that those Muslims who do not abide by them are surely noticed by their God, Allah (SWT). Charity in Islam is seen as an amplification of the ideal of community within the religion. When a Muslim person raises funds he is not gathering money for a stranger, rather he is acting on behalf of his own family. Everyone in the Islamic community is seen to reside in the house of Allah, as one people. Thus the definition of charity in Islamic tradition differs somewhat from its interpretation in other contexts.[/FONT]​

[FONT='Times New Roman',serif] The Qur'an states: 'And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do' (2:110). Charity is central to a Muslim's life.[/FONT]​

[FONT='Times New Roman',serif] The best charity is to satisfy a hungry person, said Prophet Muhammad (SAS). He also said "No wealth (of a servant of Allah) is decreased because of charity." (Al-Tirmidhi, Hadith No. 2247).[/FONT]​

[FONT='Times New Roman',serif] This writer believes in the axiom "WE KNOW HOW TO MAKE MONEY BUT WE DO NOT KNOW WHO TO SPEND MONEY". We spend the first 20 to 30 years of our lives in acquiring skilled and marketable talents to earn money, but we are not taught how to spend money. We are not given guidance concerning financial transactions.[/FONT]​

[FONT='Times New Roman',serif] Spending in the way of Allah 'fee Sabil Allah" e.g. in Hajj, in Jihad, the poor, on widows and orphans or on relatives and friends to help them out. The Qur'an encourages the Muslim to donate their funds: 'the likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain that sprouts seven spikes. In every spike there are 100 grains, and Allah multiplies for whom He will' (2:261). Giving charity is thereby not seen as detracting from income, but rather as a multiplication in terms of spiritual observance. It is like one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of 700 grains. When one spends in the way of Allah, he or she receives in return (reward in the Hereafter) on the scale of one to seven hundred.[/FONT]​

[FONT='Times New Roman',serif] Sayyidna Abdullah ibn Abbas (RA) said: The rewards of spending one dirham in Jihad and Hajj is equal to 700 dirhams.[/FONT]​

[FONT='Times New Roman',serif] How to get 700 grains out of one grain? This is possible only when the grain is good. The farmer is an expert in the art of farming. The soil for the grain should be good; we need to add fertilizer, water, and sunshine to the plant. One needs to prevent disease to the plant and also prevent the plant to be eaten by cattle, etc. Similarly that which is spent in the way of Allah should be clean, pure and Halal (lawful)- BECAUSE ALLAH ALMIGHTY ACCEPTS NOTHING EXCEPT WHAT IS CLEAN, PURE AND HALAL.[/FONT]​

[FONT='Times New Roman',serif] Spender should be good in intentions and righteous in deeds. The one to whom Sadaqah (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.[/FONT]​

[FONT='Times New Roman',serif] Masnoon (according to Sunnah)[/FONT]​

[FONT='Times New Roman',serif] Abu Hurayrah (RA) reported Allah's Messenger (peace be upon him) as saying that Allah, the Most Blessed and High, said: O son of Adam, I will spend on you. The right hand of Allah is full and overflowing and nothing would diminish it, by overspending day and night. (Sahih Muslim; Kitab al-Zakat; p. 477) [/FONT]​

[FONT='Times New Roman',serif] The following five words are the most frequently used words to describe charity in the Noble Qur'an: [/FONT]​

[FONT='Times New Roman',serif] 1. Infaq fi Sabil Allah (spending in the path of Allah). Infaq Meaning spending benevolently[/FONT]​

[FONT='Times New Roman',serif] 2. Ihsan Meaning the doing of good or (kindness and consideration[/FONT]​

[FONT='Times New Roman',serif] 3. Zakah Meaning growth or purification[/FONT]​

[FONT='Times New Roman',serif] 4. Sadaqah Derived from the root sidq and meaning truth, and comes to signify charitable deed[/FONT]​

[FONT='Times New Roman',serif] 5. Khayrat Meaning good deeds [/FONT]​

[FONT='Times New Roman',serif] Zakah[/FONT]​

[FONT='Times New Roman',serif] 'Lo those who believe and do good deeds and establish Salah and pay Zakah, their reward is with the Sustainer; and no fear shall come on them, nor shall they grieve.' (Qur'an [/FONT] [FONT='Times New Roman',serif] 2:227)[/FONT]​

[FONT='Times New Roman',serif] Zakah[/FONT][FONT='Times New Roman',serif], is derived from the verb zaka, (which signifies "to thrive," "to be wholesome," "to be pure") means purification. Giving up of a portion of the wealth one may possess in excess of what is needed for sustenance is to "purify" or legalize it so that the remainder may lawfully be used by the alms giver. The law of Zakah is to take from those who have wealth and give it away to those who do not. This rotation of wealth is a way to balance social inequality.[/FONT]​

[FONT='Times New Roman',serif] Islam has established this institution to make concern for the poor a permanent and compulsory duty. This means an annual contribution of two and a half percent of one's income to public welfare. The rate on other types of wealth such as agricultural produce and jewelry is more. It is incumbent on minors and adults, males and females, living or dead.[/FONT]​

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[FONT='Times New Roman',serif] Zakah[/FONT][FONT='Times New Roman',serif] in spirit is an act of worship while in its external form it is the carrying out of social service. It is thus not just the payment of a tax as it is generally understood but is rather an act of religious significance. Its importance is underscored by the fact that the Qur'an treats it at par with salat (prayer). The Qur'an frequently enjoins the believers 'to perform the worship and pay the Zakah.' It goes to the extent of saying that one cannot attain righteousness unless one spends out of one's wealth for the love of God: "By no means shall you attain righteousness, unless you give of that which you love."(3:92)[/FONT]​

[FONT='Times New Roman',serif] So the test of charity lies not in giving away something we have discarded but the things that we value greatly, something that we love. It is unselfishness that God demands. It may be in any form - one's personal efforts, talents, skill, learning, property or possessions.[/FONT]​

[FONT='Times New Roman',serif] Zakah is the type of Muslim charity that is obligatory, as decreed by the Glorious Qur'an. This basic law is seen as a solution to poverty and suffering. The Muslim community is obliged to donate a certain portion of their yearly earnings in the name of Allah, so that the needy and the sick can have a brighter future.[/FONT]​

[FONT='Times New Roman',serif] The Qur'an states: 'Of their wealth take alms to purify and sanctify them' (Tauba 9:103). Thus Zakah is looked upon as a means of spiritual purification; therefore, it is an obligation whether or not there are needy members of the community. Zakah acts to remind the Muslim of Allah's gift of wealth bestowed upon them, and of those others not so fortunate.[/FONT]​

[FONT='Times New Roman',serif] Zakat forms a part of the whole for a Muslim, in terms of religious observance. Along with prayer and faith, Zakat enables the Muslim to be true in his/her belief of Allah. The law states that 2.5% of a wealthy Muslim's savings must be donated to the cause.[/FONT]​

[FONT='Times New Roman',serif] The Qur'an stipulates the specific uses of Zakah within the community: 'The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer' (Al-Tauba 9:60). Above all, Zakah is given in the name of Allah to further His ways amongst the Muslims.[/FONT]​

[FONT='Times New Roman',serif] Zakah is a form of worship, rather than a levy.[/FONT]​

[FONT='Times New Roman',serif] Zakah (welfare contribution) is obligatory on every Muslim who is sahib-e-nisab. That is, wealth equivalent to the value of three ounces of gold or 21 ounces of silver - at present this value in the USA $1,000. It is a pillar of Islam and the Qur'an has emphasized it equally as Salah (prayer). The Prophet (SAS) of Allah said: 'If they accept Islam, then inform them that Allah enjoined on them Zakah to be taken from their rich, and given to the poor among them.'[/FONT]​

[FONT='Times New Roman',serif] Deducting Zakah from one's earnings is a material acknowledgment of the fact that the actual giver is God. Since the giver is God, the recipient is duty bound to spend it in His cause. Giving Zakah reminds us that our wealth belongs to Allah, and He has blessed us with this wealth as a test. It is important that we should give our Zakah in the way Allah would wish. Zakah should be paid at the rate of 2.5% on any wealth (cash, savings, investments, gold and silver, etc.) remaining after meeting the expenses for such necessities as food, clothing, housing, vehicles and craft machines, which has been held for over 13 months. The family home is not zakatable. Mortgage is not classed as debt (resale will pay it off). According to the Qur'an, Zakah is only for (1) the poor and needy, (2) those who collect it (Zakah), (3) for those whose hearts are to be reconciled, (4) for the freedom of those who are captives, (5) those who are in debt, (6) for the cause of Allah(This category allows such funds to be used for the general welfare of the community - for the education of the people, for public works, and for any other need of the Muslim community) and (7) for the wayfarers. As Zakah is compulsory on those who can pay, it is important that it is calculated accurately. [/FONT]​

[FONT='Times New Roman',serif] Sadaqah[/FONT]​

[FONT='Times New Roman',serif] Sadaqah is also a means of moral learning. Sadaqah (Charity) is an Ibadah (worship). According to Hadith, Sadaqah is prescribed for every person every day the sun rises. Hadith is much more explicit. To remove from the road anything, which may cause hurt is called Sadaqah or a charitable deed. According to another Hadith "there is a Sadaqah (charity) on every limb with every new sun, and to do justice among people is also a charity". On every limb there is a Sadaqah (charity) every day. If a man allows another to ride his animal, it is a charity; or if he helps him to load his animal, this is also a charity. And so is a good word. Every step, which a man takes in going to pray, is a charity; and to show the way is charity. Sadaqahis a very wide term and is used in the Quran to cover all kinds of charity. Examples of other charitable deeds are; "your salutation to people," "your enjoining what is right and forbidding what is wrong", "refraining from doing evil to any one",of a smile or a glass of water to a thirsty person, or they may even just utter a kindly word and so on. The circle of those toward whom an act of charity may be done is equally wide. To give food to one's wife or one's children is called a charitable deed, while to maintain even one's self is not excluded from the category of charitable deeds. The Noble Prophet said, "Whatever you feed yourself with is a charity, and whatever you feed your children with is a charity, and whatever you feed your wife with is a charity, and whatever you feed your servant with is a charity." The doing of good to the dumb creation is also called a charity; Planting something from which a person, bird or animal later eats also counts as charity. The Glorious Qur'an also speaks of extending charity not only to all men (including believers and unbelievers) (2:272), but also to the dumb creation (51:19). [/FONT]​

[FONT='Times New Roman',serif] The Qur'an lays stress on the believers to care for the needy, the orphans, the destitute and the unfortunate members of the society. 'The believers ... are steadfast in prayers, and in whose wealth there is a right acknowledged, for the poor and the destitute. (Qur'an 70:22-24). There is no limit on Sadaqah. Prophet of Allah (SAS) said, 'your smile for your brother is Sadaqah. Your removal of stones, thorns or bones from the paths of people is Sadaqah. Your guidance of a person who is lost is Sadaqah.' (Related by Bukhari from Ibn Hibban's Sahih).[/FONT]​

[FONT='Times New Roman',serif] 'A Muslim does not plant, or sow anything from which a person, animal or anything eats but it is considered as Sadaqah from him.' (Prophet of Allah (SAS) related by Bukhari.) [/FONT]​

[FONT='Times New Roman',serif] Sadaqah-e-jaria (an everlasting Sadaqah): Leaving a contribution in your will in the form of a Sadaqah to some charitable institution is surely a noble decision and will be deemed as a Sadaqah-e-jaria. Sadaqah in the form of wakf is also Sadaqah-e-jaria, i.e. permanent alms. Helping someone to establish himself in business, giving someone a proper education; helping someone to recover from some disease by monetary assistance; to looking after the orphans and the destitute; giving scholarships to students, all such charitable works, come under Sadaqah-e-jaria - that is why so many centers of social welfare have continued to function in the Muslim community. The reward for giving voluntary alms in secret is seventy times that of giving it publicly (Al-Baydawi, Anwar al-Tanazil, 2/211). Any gift from a Muslim's estate will live on in the lives of other brothers and sisters less fortunate than the donor and his/her heirs.[/FONT]​

[FONT='Times New Roman',serif] The scope of Sadaqah is so vast that even the poor who can have nothing tangible to give can offer Sadaqah. Good conduct is frequently termed Sadaqah in the Hadith. In this extended sense, acts of loving kindness, even greeting another with a cheerful face, is regarded as Sadaqah. In brief, every good deed is Sadaqah. [/FONT]​

[FONT='Times New Roman',serif] Sadaqah should start at home[/FONT]​

[FONT='Times New Roman',serif] 'When one of you is poor, he starts with himself. If anything is left, he spends it on his dependants. If anything is (still left) then on his relatives, and then, if more is left, he spends it here and there.' ([/FONT][FONT='Times New Roman',serif]Prophet of Allah (SAS) related from Jabir.)[/FONT]​

[FONT='Times New Roman',serif] The very words used to denote charitable deeds are an indication of the broadness of its conception. The Glorious Qur'an not only lays stress on such great deeds of charity as the emancipation of slaves (90:13; 2:177), the feeding of the poor (69:34; 90:11-16; 107:1-3), taking care of orphans (17:34; 76:8; 89:17; 90:15; 93:9, 107:2) and doing good to humanity in general, but gives equal emphasis to smaller acts of generosity. And in a similar vein, the speaking of a kind word to parents is referred to as Ihsan (doing good)in 17:23, and generally the use of the words is recommended as in itself a charitable deed in 2:83, 4:8 and other places. [/FONT]​

[FONT='Times New Roman',serif] The three basic rules involved with donating funds emphasize charity as a religious function. Firstly, a Muslim must always donate in the name of Allah alone. Secondly, all money donated must be from a legitimate source. Money that has been stolen or earned unethically is annulled in the eyes of Allah. Thirdly, all excess wealth is seen as Allah's ownership in Islam. Therefore it is left up to the individual as to how much they are willing to give back to Him, in the form of charity.[/FONT]​

[FONT='Times New Roman',serif] The Qur'an affirms: 'Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: On them shall be no fear, nor shall they grieve' (2:277). Thus charity, on a generic level, plays a major role in Muslim society. One of the key purposes of the religion is grounded in a sense of community, which charity emphasizes.[/FONT]​

[FONT='Times New Roman',serif] The Practice of Sadaqah[/FONT]​

[FONT='Times New Roman',serif] The Prophet was the most generous of men. He used to give with his own hand. When asked for anything, he never refused. If he had nothing to give, he would borrow from one of his companions and pay him later.[/FONT]​

[FONT='Times New Roman',serif] The Prophet's wives were also known for their alms giving. Of them Zainab bint Khuzaimah was the most generous and was called by the Prophet "the longest in arm." She was also known as the "mother of the poor" (umm al-masakin) for her alms giving. Áisha, the youngest wife of the Prophet too was known as the mother of the poor."(Al-Ghazali, Ihya ulum al-din, vol-1/298). [/FONT]​

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[FONT='Times New Roman',serif] According to the teachings of Islam the giving of Sadaqah serves a number of functions. First and foremost act of Sadaqah is expiation for sins. The believers are asked to give Sadaqah immediately following any transgression (Ihya-e-Ulumuddin, Al-Ghazzali, 1/298). Voluntary alms giving can also compensate for any shortcoming in the past payment of Zakah. Sadaqahalso gives protection against all kinds of evil. Sadaqah wards off affliction in this world, and punishment on Judgment Day. (Ismail Hakki, Tafsir Ruh-alBayan, 1/418). It is therefore recommended to give Sadaqah by night and by day, in secret and in public to seek God's pleasure (Quran, 2:274). The constant giving of a little is said to please God more than the occasional giving of much. (Maulana Wahiduddin Khan)[/FONT]​

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[FONT='Times New Roman',serif]And another...[/FONT]​

Islam encourages the Muslim to spend from his money for Allah's Sake whenever he is capable of doing so, and it stresses on the great virtues of giving a charity. The prophet (PBUH) said, 'The Upper Hand is better than the Lower Hand. The upper hand is the one that gives, and the lower hand is the one that takes'. Allah SWT said in the Holy Book, 'The likeness of those who spend their money for Allah's sake, is as the likeness of a grain (of corn), it grows seven ears, every single ear has a hundred grains, and Allah multiplies (increases the reward) for whom He wills, and Allah is All-Sufficient for His creatures needs, All Knower' (2: 261). And He SWT said, 'Whoever works righteousness, whether a male or a 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.' (16: 97)
In this life, the charity enlarges the blessing in one's fortune. Unlike what most people think; money gets practically bigger so long the person is giving charities. As the prophet (PBUH) stated, 'The Charity does not lessen one's money'. As we know, the number of the money we have is not what counts, but it is the value of the money and the things you can get with this money is what counts. When the believer keeps on feeding his money with charity, this enlarges the blessing in his money. With a certain amount of money he would be able to do more than what he used to do before, not to mention the harm that would be pushed a way from his money, so that the money wont be wasted by some way or another (e.g. car accident, health problems, ...etc.). Besides, the charity has an amazing effect in pushing away the calamities and harm that is afflicting the Muslim. The prophet (PBUH) said, 'Cure your sick people with Sadaqa (i.e. charity)!' That's why the righteous Muslims used to cure themselves in time of sickness with giving charities! One of the early righteous Muslims whose name is Ar-Rabe'e has been afflicted by Al-Faalig (i.e. Hemiplegia) and was suffering from that disease for sometime. One day his wife grilled him a chicken and baked some fresh bread, which he used to love so much... Resisting the temptation of his favorite dish, he asked her to give the food to one of the poor as a charity, saying 'I would like to give the poor what I love most, that may Allah accept my charity and reward me with what is better than that'. His wife suggested that she would keep the food for him, and instead give some money to the poor which equals the same price of the food. Ar-Rabe'e asked her to bring the money, and when she did, he asked her to put them all together (the money, the grilled chicken and the fresh bread) and give them all to the poor!! This was the attitude of Muslims towards giving charities, while lots of people nowadays spend enormous amounts of money on the doctors and medications neglecting the importance of a charity that might not even make a noticeable difference in their wealth.
In the Hereafter, the charity could be the reason for protecting oneself from Hell-Fire even if it was as small as a piece of date! The prophet (PBUH) said, 'There will be none among you but will be talked to by Allah on the Day of Resurrection, without there being an interpreter between him and Allah. He will look and see nothing ahead of him, and then he will look (again) in front of him, and (only) the Hell Fire will confront him. So, whoever among you can save himself from the Fire, should do so even with one half of a date (means: even if all what you can give as charity is one half of a date)'. Allah SWT has praised those who make a constant right in their wealth for the poor and has promised them multiplied rewards for their charity. He SWT said, 'Who is he that will loan to Allah a beautiful loan which Allah will double unto his credit and multiply it many times?' (2: 245). The prophet (PBUH) also said: 'If one gives in charity that equals one date-fruit from money that is earned in lawful way, and Allah only accepts what is lawful, Allah shall take it in His right (hand) and then enlarges it's reward for that person (who has given it), just like any of you who brings up his baby horse, so much so that it (i.e. the charity) becomes as big as a mountain'. What we now spend as a charity for Allah's sake is what remains with us after death, however, what we spend for our worldly pleasures vanishes and goes away. A'isha (the prophet's wife, may Allah be pleased with her) reported that they once slaughtered a sheep, and then distributed all parts of the sheep as a charity except for the shoulder which she kept for them. When the prophet (PBUH) asked her about what remained from the sheep (after distributing it), she said 'Nothing remained except for the shoulder', so the prophet (PBUH) commented 'Everything remained except for the shoulder!!'
However, for the charity to be accepted and to achieve it's goals, the Believer must consider some essential manners when giving the charity. First of all, the charity must be given from money that is earned in a lawful way. Allah SWT says, 'O ye who believe, spend from what you (lawfully) earned' (2: 267). And the prophet (PBUH) said: 'God is Tayyib, and He only accepts what is Tayyib', (the word Tayyib means lawful, pure, good, ..etc.).
Second, when giving a charity, the believer must purify his intention and make his purpose just for the sake of gaining Allah's pleasure and reward with this charity, not anything else (such as worldly benefits, fame, good reputation, ..etc.). The prophet (PBUH) said, 'All deeds are based on the intention and everyone will be rewarded according to what he intended (from his action)' And he (PBUH) said, 'Nothing that you spend for Allah's sake but you will be rewarded for it, even the food that you raise up to your wife's mouth'. God SWT praised those who give for His sake without expecting any benefit from the people who receive the charity, He SWT said, 'And they give food (in spite of their love for it) to the poor, the orphan and the captive. Saying; we feed you seeking Allah's countenance only, we wish for no reward nor thanks from you' (76: 8 & 9). Any of our daily actions could be turned into a worshipping activity if it is done purely for Allah's sake, and vice versa: any worshipping activity could be rejected by Allah if it is done for any other purpose rather than pleasing Him.
Third, the believer should hurry up with giving the charity and should not delay it without a specific reason. It is also much better for the Muslim to give charities during his life when in need of money, than to wait until death comes to him, then he commands his inheritors to give the charity on his behalf. The prophet (PBUH) was once asked about the best of all charities, so he said; 'The best charity is what you give during your life while you are in need of it.'
Fourth, it is more fitting for the Muslim to give the charity from his best possessions that which he loves most. This actually is the opposite of what many people nowadays do, as they only give their old rusty possessions as if they are trying to get rid of them! Allah SWT says in the Holy Book, 'By no means shall you attain righteousness unless you give (freely as a charity) from that which you love; and whatever you spend Allah knows it well.' (3: 92). However, this does not mean that one should lessen the value of his charity if he only has little to give. The prophet (PBUH) once said to his companions, 'One Dirhem could be better in reward than one hundred thousand Dirhems!' a man asked, 'And how is that, messenger of Allah?!' He (PBUH) replied, 'a wealthy man takes one hundred thousand Dirhems which is one part of his wealth and gives it as a charity, while a poor man who only has two Dirhems pays one of them as a charity.' And it was reported that A'isha (may Allah be pleased with her) once gave a piece of date as a charity when this was all what she had. Whatever that you do, big or small, will be put in your account, even if it was as tiny as the weight of an atom. Allah SWT says, 'Whoever does an atom weight of good he shall see it (in his book), and whoever does an atom weight of evil he shall see it' (99: 7 & 8).
Fifth: The believer must hide his charity and do his best not to let anyone know about it to avoid falling into Riya'a (i.e. showing up one's good deeds to others and doing the good deeds for other than Allah's Sake). The prophet (PBUH) said: 'Seven (types of) people will be covered with Allah's shade on a day when there is no shade but His Shade, (from among them) a man who gives a charity hiding it, that (even) his left hand does not know what his right hand has spent'. Saying that your left hand does not know what your right hand has spent is a form of expression that indicates how careful you should be when giving a charity not letting anyone notice what you're doing. It would even be better to hide your identity from the one who is receiving the charity, when possible, so as to protect the receiver's dignity and save him from feeling shameful or humiliated. One of the righteous successors used to give a constant charity to the scholars who were known to be poor at his time, and in order to hide his identity and protect them from the embarrassment he used to wait until they enter the mosque for one of the daily prayers, then put the money inside their slippers! The scholars never knew his true identity until only when he died and they found out that the charity they used to receive on a constant basis all of a sudden stopped!!
Sixth: The believer must not follow his charity by harming the one who is receiving it, nor should he keep on reminding him of his generosity. Hurting the one who receives a charity by any mean would only nullify (i.e. cancel) the reward of the charity, as Allah SWT indicated in His Holy Book, 'O you who believe, cancel not your charities by reminders of your generosity, or by harm' (2: 264).
Seventh: When one can not (or do not want to) give a charity to a person who is asking for it, he then should only say a kind word to him, and should not by any mean hurt his feelings. Allah SWT said, 'Kind words and forgiveness are better than a charity followed by injury' (2: 263).



Inshallah..now you will have all you need for this week's schedule (unless you will have a different topic for the last day)...and instead of spending time on research..you can sit down to read these and note short summaries for your use


If you make any changes...or you need more assistance on any topic..do let me know here..so I can look up the information for you in due time

 

[helpinghumanity]

Inshallah..now you will have all you need for this week's schedule (unless you will have a different topic for the last day)...and instead of spending time on research..you can sit down to read these and note short summaries for your use


If you make any changes...or you need more assistance on any topic..do let me know here..so I can look up the information for you in due time

ukhti...

Mashallah ...you did an awesome job...i cant imagine how quickly you did it...

Its like putting INPUT IN THE COMPUTER ...and quickly ...GETTING THE OUTPUT...Mashallah now i got a new human computer lol..


Mashallah you did an awesome job Akhti...may allah reward you for this....

Regarding the last day topic...i think this topic will be good....in case ...some other topic pops up in my brain, which is working slowly nowadays...i will type it here....

Mashallah nice work done....:jumpclap:

 

[a_muslimah86]

ukhti...

Mashallah ...you did an awesome job...i cant imagine how quickly you did it...

Its like putting INPUT IN THE COMPUTER ...and quickly ...GETTING THE OUTPUT...Mashallah now i got a new human computer lol..


Mashallah you did an awesome job Akhti...may allah reward you for this....

Regarding the last day topic...i think this topic will be good....in case ...some other topic pops up in my brain, which is working slowly nowadays...i will type it here....

Mashallah nice work done....:jumpclap:

This is the first time anybody speaks of me doing something *fast*...lol (my mom should read your reply )

So Jazaka Allah Khair for your kind words

I am always the one person who takes *all of her time* getting things done..so I am surprised at *myself*...lol

But alhamduliallah that I have helped you...I just know the responsibility behind what you're doing..and I am appreciating your effort so much..that's why I am eager to help you..may allah grant you the ajer of your brothers and reward you with the best of rewards inshallah...

And please don't hesitate to ask for anything else..I most likely have more free time than you do..I would be happy to spend it helping you with this project akhi

 

[helpinghumanity]

:salam2: Ukhti....

I just completed the lesson THE RIGHTS OF THE PARENTS. Mashallah it was an awesome article. I printed out the colored copy of it because visual aid matters alot to me. I saw a huge excitement especially my younger sister when the following hadith came
"A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves."

Seeing this excitement and participation i opted to cover the whole lesson which was schedule to be covered today and tomorrow. Mashallah two days work was done in one day...

FOR TOMORROW AS THERE IS NO SCHEDULED LESSON (coz i covered it today) I WAS THINKING OF COVERING THE "RIGHTS OF THE CHILDREN". What do you think..
If agreed then be quick in getting the information as you did last time...


One more think i have to clarify before i go to sleep. As i was covering this part

"Fatimah, Prophet Muhammad's daughter, displayed excellent filial behavior. Whenever Prophet Muhammad visited her, she would rise, greet him with a kiss, and then, out of respect for him, seat him in her own place. Prophet Muhammad used to greet her in the same way."

Ukhti i didn't quite clearly understand this. If you or some one else can elaborate it (in depth) that will be beneficial and that would eradicate some of the misconceptions that shaytaan tries to put in ones mind ..shaytann who is very slick.....Please explain this ..

Jazakumullah khair

 

[a_muslimah86]

:salam2: Ukhti....

I just completed the lesson THE RIGHTS OF THE PARENTS. Mashallah it was an awesome article. I printed out the colored copy of it because visual aid matters alot to me. I saw a huge excitement especially my younger sister when the following hadith came
"A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves."

Seeing this excitement and participation i opted to cover the whole lesson which was schedule to be covered today and tomorrow. Mashallah two days work was done in one day...

FOR TOMORROW AS THERE IS NO SCHEDULED LESSON (coz i covered it today) I WAS THINKING OF COVERING THE "RIGHTS OF THE CHILDREN". What do you think..
If agreed then be quick in getting the information as you did last time...


One more think i have to clarify before i go to sleep. As i was covering this part

"Fatimah, Prophet Muhammad's daughter, displayed excellent filial behavior. Whenever Prophet Muhammad visited her, she would rise, greet him with a kiss, and then, out of respect for him, seat him in her own place. Prophet Muhammad used to greet her in the same way."

Ukhti i didn't quite clearly understand this. If you or some one else can elaborate it (in depth) that will be beneficial and that would eradicate some of the misconceptions that shaytaan tries to put in ones mind ..shaytann who is very slick.....Please explain this ..

Jazakumullah khair

:salam2:

Mashallah akhi...it's wonderful that you are earning so much attention that you are covering materials this quickly...alhamduliallah

Inshallah I will look up information about the rights of children for you...

As for the hadith in question...

A father kissing his daughter is a display of kindness akhi...and the prophet (pbuh) was very gentle and loving towards his daughters and his grandsons even...this is something you will read a lot about...

He (pbuh) used to hug Sayidina Al-Hasan and Sayidina Al-Hussain when he sees them..and even young children who were not related to him (pbuh)..he used to hold some of them in his arms..play with them..wipe over their heads with his honorable hand..and even have them ride with him when he would return from travel or battle and the young children would run out to greet him (pbuh)...

Sayidina Abu Bakr (ra) kissed Sayidatina Ai'isha on her cheek when she was a little girl sick with fever in Madinah..and asked her *how are you feeling o' daughter?*..why do you think would he kiss her unless he felt worried about her?

When the prophet (pbuh) came back from a battle once..and Sayidatina Fatima (ra) came to greet him..he kissed..why do you think he would kiss her unless he missed her like a any father would miss his children when he is away from them?

A daughter kissing her father on his forhead..or his hand is a matter encouraged..because it pleases the father..and shows the degree of respect his daughter possesses for him...and a father kissing his daughters and even sons on their foreheads is a sign of his love towards them..and it is also encouraged!

In fact..it is a *Sunnah* for parents and grandparents to take infants and toddlers into their arms..hold them tightly..and smell them..so they can feel their affection and love towards them...

And I focus on the *forehead* and the *hand*..because that's what people back then were seen doing...they only kissed that way..and only kissed to show respect and kindness towards their *kin*

This practice even has its influence on Islamic cultures *presently*..for example...in my culture..we kiss our parents on their foreheads...and our grandparents on their hands and foreheads as a sign of respect..and I have seen the same done in other cultures as well..and it's the most beautiful thing ever!..mashallah!

I hope I elaborated in a way suitable to you...I don't want to hassle you with too many details

However always remember something when you read about an act done by the prophet...he (pbuh) *never* exaggerated in *anything he did*..and always did things *strictly according* to their *purpose*...what he forbade for others..he forbade for himself..and even what was allowed for him..he did not indulge in..and that is due to his noble character and his pure spirit (pbuh)..it is only enough that *Allah (swt)* in all His Exalt and Glory had praised his character by saying:

"And indeed you possess an exalted character. " [4:68]

Name me one person who's character had been divinely associated in description to *exalt*...someone who's character had been praised as being *adheem* by *The King of Kings*..the possessor of all *exalt and glory!*...Sobhanallah!

Shaitan is slick that is true..but with our knowledge and reflection upon the wisdom of the prophet's life (and all other things in life)..we should be able to abash him and obliterate his ability to whisper to us that which is not fitting of *factual truth*...don't you think?

 

[warda A]

:salam2:

MashaAllah, that is really noble of you
if we had young people everywhere do that,it would really bring the ummah up again,
am really glad we have a good future.

I have some articles i got from the da'wah foundation here. i will try to upload some for you and if you need more just tell me which you want.

 

[warda A]

:salam2:

i will these too

 

[a_muslimah86]

:salam2:

Brother I am back with articles on the rights of children...check below:

Rights of Children

Now let us see the other side of the coin. We have mentioned that Parent-child relation is a reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us see what are the Rights of Children (and Duties of Parents) in Islam. These can be summarized as under:
(1) Children have the right to be fed, clothed and protected till they grow up to adulhood. It is, primarily, the duty of the father to do that. Mother can provide help if necessary. Protection means protection against physical as well as moral and intellectual harm. Parents are duty bound to see that the child’s personality develops in all fields. So if the parents have to resort to strictness for the sake of disciplining the children and protecting them from intellectually, morally and religiously undesirable behaviour, children should not resent their strictness. Let them perform their duty as parents. Children’s duty is not to protest or be rude but to listen and obey. “Their’s not to question why; their’s but to do and die”.
(2) Right to education.
In Islam education is not limited to bookish knowledge but includes moral and religious training also. It means healthy all-round growth of child’s personality. Parents must not only provide for children’s education in schools and colleges but should also take personal interest in their studies, helping them if they can. This gives children a feeling of ‘working with the parents’ and encourages them in studies. Parents should sacrifice their own comfort and social activities and must spare some time to take interest in children’s studies, especially when they are young. Leaving children to the mercy of teachers or tutors is not a wise policy. And of course, parents should not forget or neglect imparting religious/moral training to children. A little sacrifice on part of parents will save children from moral disasters. Effective moral training comes not from sermons, advice and precepts but from parents’ personal examples of good behaviour. It is a famous Tradition of the Prophet (PBUH) that acquisition of knowledge is a must for every Muslim boy and girl. Another Hadith says, “The best of you is one who gives a good education (intellectual and moral) to his children”. Another Hadith lays stress on education of daughters. The Prophet (PBUH) once said, “He who provides good upbringing to 3 daughters shall go to Paradise”. A man asked, “what if one has only two daughters”. “He also shall go to Paradise”. Another man asked, “and what if one has only one daughter?” “He too”, replied the Prophet (PBUH).

(3) Right to love and affection:
Children have many psychological needs also. Small children need to be loved, caressed, kissed and hugged. The Prophet loved children greatly. He would allow his grandsons Hassan and Hussain (R.A) to ride his shoulders even during his prayers. In streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he would even kiss small children in the street. Once a Bedouin saw the Prophet kissing a small kid. Out of wonder he said, “I have eight children but I never kiss them”. The Prophet remarked, “What can I do if Allah has taken away love and compassion from your heart”. The Prophet would show special kindness to orphaned children. Some parents believe that being frank with children is not good from discipline point of view. This is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads to rudeness on the part of children it should be mixed with strictness. That will tell the children that parents are basically kind but can be tough if children show rudeness and bad manners. Over-protection and over-care are undesirable. Let the child grow up as a responsible person. Only provide them guidance.

(4) Right to be well provided (materially)
A Hadith says, “It is better for parents to leave their children well provided (financially) than to leave them in poverty”. This means that parents should not spend all that they have on their own comforts and luxuries but must make provisions for children’s welfare after the parents die. These are brief outlines of the Rights and Duties of both parties in the Parent-child relationship. If the parents and children act according to these guidelines they can make the family environment most conducive to peace and satisfaction for the parents and healthy personality growth for children. May Allah bless us all. AMEN.


Here is the second...


By: Sheikh: Al-Othaimin

Let us first establish those children in accordance to the Islamic concept means both male and female. Some anti-Islamic concepts accuse Islam by differentiating between male and female children

claiming that it does prefer boys over girls in terms of inheritance, ‘Aqeeqa (slaughter of two lambs upon the birth of a male baby, and one lamb only for a baby girl) and other matters. In accordance with the true Islamic teaching, both male and female are alike in the sight of Allah, the Almighty. Each, however, is physically prepared and equipped to perform certain tasks and duties that are suitable to his/her nature. All, again are equal in religious duties, except for certain exceptions that are defined and illustrated by Allah, the Almighty, in the Glorious Quran, or declared and specified by Allah’s Apostle, PBUH. Only these differences are to be acknowledged and honored only in accordance with Islam and its teachings.

Children, in accordance to Islam are entitled to various and several rights. The first and foremost of these rights is the right to be properly brought up, raised and educated. This means that children should be given suitable sufficient, sound and adequate religious, ethical and moral guidance to last them for their entire life. They should be engraved with true values, the meaning of right and wrong, true and false, correct and incorrect, appropriate and inappropriate and so forth and so on. Allah, the Almighty stated in the Glorious Qur’an:

“ O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones.” 66:6

Allah’s Apostle, PBUH also said: “Every one of your (people) is a shepherd. And every one is responsible for whatever falls under his responsibility. A man is like a shepherd of his own family, and he is responsible for them. “ This Hadith is reported by both Bukhari and Muslim.

Children, therefore are a trust given to the parents. Parents are to be responsible for this trust on the Day of Judgement. Parents are essentially responsible for the moral, ethical and the basic and essential religious teachings of their children.

If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgement. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the hereafter.

Allah, the Almighty stated in the Glorious Quran:

“ And those who believe and whose families follow them in Faith, to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.” (52:21)

Moreover, Allah’s Apostle, PBUH said: “Upon death, man’s deeds will (definitely) stop except for three deeds, namely: a continuous charitable fund, endowment or goodwill; knowledge left for people to benefit from; and pious righteous and God-fearing child who continuously pray Allah, the Almighty, for the soul of his parents. “ This Hadith is reported by Muslim.

In fact, such a statement reflects the value of proper upbringing of children. It has an everlasting effect, even after death.

Unfortunately, many parents from every walk of life, in every society, regardless of creed, origin, social and economical status, etc., have neglected this very important this imposed right of their own children unto them. Such individuals have indeed lost their children as a result for their own negligence. Such parents are so careless about the time their children spent with no benefit, the friends they associate with, the places they go to, etc. Such parents do not care, are totally indifferent about where their children go, when they come back and so forth and so on, causing the children to grow without any responsible adult and caring supervision. Such parents neglect even to instruct, direct or guide their children to the proper way of life , behaviour or even right attitudes towards others. Yet, you may find these parents are so careful about their wealth. They are extremely concerned about their business, work and otherwise. They exert every possible effort to lead a very successful life in terms of materialistic gains, although all this wealth is not actually theirs. No one will take wealth to the grave.

Children are not only to be well-fed, well-groomed, properly dressed for seasons and appearance, well-taken care in terms of housing and utilities. It is more important to offer the child comparable care in terms of educational, religious training, and spiritual guidance. The heart of a child must be filled with faith. A child’s mind must be entertained with proper guidance, knowledge and wisdom. Clothes, food, housing, education are not, by any means, an indication of proper care of the child. Proper education and guidance is far more important to a child than his food, grooming and appearance.

One of the due rights of children upon parents is to spend for their welfare and well-being moderately. Over- spending or negligence is not condoned, accepted or even tolerated in Islam. Such ways will have a negative effect on the child regardless of the social status. Men are urged not to be miserly to his children and household, who are their natural heirs in every religion and society. Why would one be miserly to those who are going to inherit his wealth? Children are entitled to such an important right. They are even permitted to take moderately from their parent wealth to sustain themselves if the parent declined to give them proper funds for their living.

Children also have the right to be treated equally in terms financial gifts. None should be preferred over the others. All must be treated fairly and equally. None should be deprived his gift from the parents. Depriving, or banning the right of inheritance, or other financial gifts during the lifetime of the parents or preference of a parent for a child over the other will be considered in accordance to Islam an act of injustice. Injustice will definitely lead to an atmosphere of hatred, anger and dismay amongst the children in one household. In fact, such an act of injustice may, most likely, lead to animosity amongst the children, and consequently, this will affect the entire family environment. In certain cases when a special child may show a tender a care to his aging parent, for instance, causing the parent to grant such a child a special gift, or issue him an ownership of a house, a factory, a land, a farm a car, or any other valuable items. Islam, however considers such a financial reward to such a caring, loving and maybe obedient child, a wrong act. A caring child is entitled only for a reward from Allah, the Almighty. Although it is nice grant such a child something in appreciation for his dedication and special efforts, but this must not lead to an act of disobedience to Allah, the Almighty.

It may be that the heart and feelings of such a loving and caring child may change, at one point in time, causing him to become a nasty and harmful child. By the same token, a nasty child may change, at any given time, as well, to become a very caring and kind child to the same parent. The hearts and feelings are, as we all know, in the hands of Allah, the Almighty, and can be turned in any direction at any given time and without any previous notice. This, indeed, is one of the reasons to prevent an act of financial preference of a child over another. On the other hand, there is no assurance or guarantees that a caring child can handle the financial gift of his parent wisely.

It is narrated by Abu Bakr, RAA, who said that Allah’s Apostle, PBUH was informed by one of his companions, al-N’uman bin Basheer, who said: “O Prophet of Allah! I have granted a servant to one of my children (asking him to testify for that gift).” But Allah’s PBUH asked him: “Did you grant the same to each and every child of yours?” When Allah’s Apostle, PBUH was informed negatively about that, he said: “Fear Allah, the Almighty, and be fair and just to all your children. Seek the testimony of another person, other than me. I will not testify to an act of injustice.” This Hadith is reported by both Bukhari and Muslim. Thus, Allah’s Apostle, PBUH called such an act of preference of one child over the others an act of “ injustice ”. Injustice is prohibited and forbidden in Islam.

But, if a parent granted one of his children financial remuneration to fulfill a necessity, such as a medical treatment coverage, the cost of a marriage, the cost of initializing a business, etc., then such a grant would not be categorized an act of injustice and unfairness. Such a gift will fall under the right to spend in the essential needs of the children, which is a requirement that a parent must fulfill.

Islam sees that if a parents fulfill their duties towards all children in terms of providing them with necessary training, educational backing, moral, ethical and religious education, this will definitely lead to a more caring child, a better family atmosphere and better social environment and awareness. On the other hand, any negligence in that parenthood duties can lead to the loss of a child or ill treatment to a parent at a later age.

See if these are okay for you..if not let me know..and I'll look up more things..I liked these because they have a lot of references to hadith and such

 

[helpinghumanity]

:salam2:


And I focus on the *forehead* and the *hand*..because that's what people back then were seen doing...they only kissed that way..and only kissed to show respect and kindness towards their *kin*

This practice even has its influence on Islamic cultures *presently*..for example...in my culture..we kiss our parents on their foreheads...and our grandparents on their hands and foreheads as a sign of respect..and I have seen the same done in other cultures as well..and it's the most beautiful thing ever!..mashallah!

Jakumulllah khair for elaborating it..Now let me tell you why i asked it...

Before i typed in here my father elaborated this is to us and i have also studied it before. Then he said that that even in our culture, mothers they kiss the hands of the sons/foreheads/cheeks etc, and the fathers PUT A HAND on the top of the head of the daughters. i remember by big aunt (the wife of eldest brother of my father) giving kisses on my cheeks and forehead when i was back there.
He further explained then this happens in Arab culture too and you supported his explanation.

Shaitan is slick that is true..but with our knowledge and reflection upon the wisdom of the prophet's life (and all other things in life)..we should be able to abash him and obliterate his ability to whisper to us that which is not fitting of *factual truth*...don't you think?
[/B][/COLOR]

True.

See if these are okay for you..if not let me know..and I'll look up more things..I liked these because they have a lot of references to hadith and such [/B][/COLOR]

Inshallah..as you have cited it...so it will be awesome:ma:. My 5 pm i will print it out and read in subway....

Please correct the article about saqada .......go back and looks at that one...to see whts wrong....

 

[a_muslimah86]

Jakumulllah khair for elaborating it..Now let me tell you why i asked it...

Before i typed in here my father elaborated this is to us and i have also studied it before. Then he said that that even in our culture, mothers they kiss the hands of the sons/foreheads/cheeks etc, and the fathers PUT A HAND on the top of the head of the daughters. i remember by big aunt (the wife of eldest brother of my father) giving kisses on my cheeks and forehead when i was back there.
He further explained then this happens in Arab culture too and you supported his explanation.

Alhamduliallah akhi...our deen is so beautiful..it even reminds us of showing affection towards those who have a need for it and respect towards those deserving of it..and I'm glad you see into it

 

[helpinghumanity]

:salam2:

MashaAllah, that is really noble of you
if we had young people everywhere do that,it would really bring the ummah up again,
am really glad we have a good future.

I have some articles i got from the da'wah foundation here. i will try to upload some for you and if you need more just tell me which you want.

Jazakumullah khair ukhi for your sweet words.

And also jazakumullah khair for proving the articles...lets see whether we can put them into third week schedule....

 

[helpinghumanity]

:salam2:

I made a new thread called "A CONTINUATION OF ONE MONTH" for the update purpose...every weeks schedule will be posted up there in order to avoid any confusion.

Here is the link for that

http://www.turntoislam.com/forum/showthread.php?t=49089

SO DON'T FORGET TO GO THERE AND SEE WHATS GOING ON...JAZAKUMULLAH KHAIR...
HOWEVER WE WILL KEEP ON GOING HERE ...

 

[helpinghumanity]

:salam2

In the article "RIGHTS OF BROTHERHOOD IN ISLAM" written by Dr. Arafat El Ashi, which was covered on Wednesday 01/07/2009, it is stated "To say God bless you to any one who sneezes" as right no 18.
The direct link for the article is
http://www.mwlcanada.org/publications/brochures/brotherhood.pdf

Well to me it was an usual thing. Because to say "BLESS YOU" is more like western culture. According to islam, when some one sneezes he says "ALHAMDOLILAH" and so on.....

What do you members think? Is it ok to say any one of those? or some one has preference over the other....

Jazakumullah khair

 

[warda A]

Jazakumullah khair ukhi for your sweet words.

And also jazakumullah khair for proving the articles...lets see whether we can put them into third week schedule....

:salam2:

jazakallahu kheiran

next time i will check the status or schedule before posting. When a thread is long, people just click on the last page.
hopefuly i helped a little.

 

[xSharingan01x]

:salam2:


Well, I will appreciate if you can reserve a spot for me so I can contribute, since sister a_muslimah86 is stealing all the spots away! j/k
I' don't think I can compete with her lol.

I completely misunderstood your intention about one month project. I thought you were going to update those topics (which you listed the first week) every week for a month. I wasn't aware that you will come up with new topics.
That is why I posted only a brief introduction of Umar {may Allah be pleased with him}.

Dumb me

 

[helpinghumanity]

:salam2:


Well, I will appreciate if you can reserve a spot for me so I can contribute, since sister a_muslimah86 is stealing all the spots away! j/k
I' don't think I can compete with her lol.

I completely misunderstood your intention about one month project. I thought you were going to update those topics (which you listed the first week) every week for a month. I wasn't aware that you will come up with new topics.
That is why I posted only a brief introduction of Umar {may Allah be pleased with him}.

Dumb me

Yes brother inshallah NEXT time i will let you and other members know in advance so that you can contribute also....

However HEADS UP...this schedule is finishing on Sunday....i have no idea what to do for the next schedule (which will start from coming monday).....if you guys can make a schedule and let me know...it will be awesome.....

oh one more thing....i need your opiNIon on the above question REGARDING THE SNEEZE THING ....which i posted on the 4TH LAST REPLY ...KINDLY STATE YOUR OPION ON IT..