All praise is due to Allah Ta’ala who has bestowed the gifts of intellect and understanding to man. Allah has indeed created man as the best of His creation and has distinguished him above the animals by means of these favours. When intellect and understanding are used with reasoning, choices are made. Our choices may influence and determine the outcome of our actions and endeavors, as well as the outcome of those under our care.

A decision, good or bad, can be judged based on the outcome as compared to the desired result. If the desired result is achieved, then it can be concluded that the choice was good. If the desired result was not achieved by our choices or it was not influenced by it, then it can be concluded that the choice was not a good one or at least it was not the best.

When the result is the product of a man’s own determination without the guidance of a greater power, then it may be defective and flawed and so the choices which lead towards it, will also be defective and flawed. However when the Creator, Allah, Who is most powerful, full of wisdom and the emblem of truth, has determined the desired result then any choice towards that end can never be wrong.

Allah Ta’ala has determined the success for man in the Holy Quraan. He said: “So whoever is saved from the fire and is made to enter the Paradise is indeed successful.” (4:185)

In order to achieve this result, choices must be made for the benefit of ourselves as well as those under our care upon such beliefs, actions and attitudes which would lead towards it. Choices should be made towards such actions of Ibaadah to Allah such as Salaah, Fasting, Zakaah etc); having good dealings with others; learning and inculcating good Islamic Aadaabs (morals and etiquettes), etc.

With regards to our children and those under our care, the desired result is that they become obedient to Allah and His Messenger (S.A); that they become obedient and respectful to parents and elders; that they be an embodiment of excellent morals and character; and that they be successful in this world as well as in the Hereafter. The question which arises is whether or not parents and guardians are choosing the right direction in fulfilling the rights of children with respect to their Islamic upbringing.

Allah has placed parents and guardians in charge of children to decide their affairs with their best interest in mind and they will become accountable to Him for the neglect of their duties and responsibilities.

The Prophet (S.A) warns us in a Hadith: “Each one of you is a shepherd and would be questioned concerning his flock” (Bukhari). The Hadith teaches us that just as a shepherd is responsible for his flock and he would be questioned concerning it (if he is appointed to carry out that duty), similarly people who are placed in responsible positions like leaders, parents and guardians, etc. would be questioned on the Day of Judgement concerning those under their authority.

Being a parent or guardian also means that the Shariah has imposed a covenant upon them to take care and maintain their children under their responsibility as well as to train them Islamically so that they would become obedient to Allah Ta’ala and His Messenger (S.A). Failure to do this can again result in accountability to Allah for not fulfilling a covenant taken by Him. Allah Ta’ala also warns us in the Holy Quraan: “And fulfill (your) covenant. Surely the covenant will be questioned about.” (17:34)

Parents and guardians must realize that ensuring a proper Islamic upbringing for their children is an imperative duty upon them, and it must be taken seriously. This responsibility should not be neglected especially in this day and age of escalating fitnah (corruption and misguidance). The statistics of juvenile delinquency, problems at homes, at the schools, at work, etc., has definitely reached unbelievable proportions. In our times many crimes are perpetrated by youngsters such as stealing, murders, fighting, larceny, homosexual activities, kidnapping, rape, drug trafficking and usage, etc. to such an extent that is unprecedented in history.

Therefore parents and guardians have a much greater role and responsibility to play than ever before in carrying out their duties to ensure the protection and proper upbringing of their children in a decaying and deteriorating society.

The responsibility of parents and guardians begins very early in a child’s life and continues with his education. The knowledge which is incumbent on an individual, as well as on those who are under his authority is that knowledge which makes one cognizant of the worship of Allah. He must know authentic Islamic beliefs; the laws and method of Salaah, Zakaah, Fasting, Hajj, etc; Proper Islamic Etiquettes; Halaal and Haraam in all aspects of one’s life; and other necessities of Deen (Islam). It would also be necessary to have that amount of knowledge of social/academic life to earn a Halaal income as well as to make him competent in understanding the laws of Allah and it’s propagation. There are many different branches and levels of social and academic knowledge available, however, parents and guardians would be questioned on the Day of Judgement about their children’s upbringing and education concerning those aspects that involved the worship (Ibaadah) of Allah.

Parents and guardians make choices in selecting careers, jobs, skills and educational institutes for their children. This can be seen especially at this time of the school year when primary schools students have written the S.E.A. exams and parents and guardians are in the process of choosing educational institutions for their children’s education. Likewise secondary school students who have written or will be writing C.X.C/G.C.E exams will be choosing careers and occupations and would also seek the guidance of their parents or guardians. These choices are usually for prestigious occupations and schools. In this pursuit, Islamic upbringing and Islamic knowledge are shelved until a later date and/or in some cases discarded entirely. The result of these choices sometimes leads to a well-educated and intelligent individual who may be disobedient to Allah and His Messenger (S.A). Very often these children, because of the influence of the environment, become involved in gang related activities, drugs, crimes, unruly behaviour, immorality and sinful actions. With such conduct, parents are then chastised by their own children who have started to live free, uncaring and selfish lives.

As Muslims we must understand that such results are the outcome of the environment we choose for our children.

Here, environment refers to the places we may put our children, the friends we allow them to keep and also those whom we have allowed to be their guides, leaders and teachers.

Based on living experiences, it is well known that each of the above has a direct influence upon a child’s upbringing and development. It is for this reason the Prophet Muhammad (S.A) gave special instructions to parents that they must choose the right environment for their children.

We must therefore be concerned about ‘where’ and ‘how’ our children are spending the majority of their time/day. Are our sons and daughters in a mixed school environment of males and females where promiscuity, indecency and immoral activities are prevalent? Do we know the moral, ethical and religious persuasions of the educators? Do we know who their friends at school are? Do we know the attitude, inclinations and behaviour of the friends of our children? If the environment chosen by us for our children is not inclined to virtues and goodness the outcome may be unsatisfactory.

Being in a good environment is enjoined in Islam and has been preached by the Holy Quraan and the Prophet Muhammad (S.A) himself. At the same time we are ordered to avoid environments and companion-ship of those who are involved in sins and are heedless of Allah, as well as those who have deviated from the straight path. This is also a reprimand to the Muslims to be in praiseworthy environments and not those that are devoid of goodness.

A good environment creates an incentive and an encouragement toward virtues. Even if a person does not engage himself in the good act itself, he becomes inclined towards it. On the other hand, a sinful or un-Islamic environment incites towards evil thoughts and actions and even if a sin is not committed, one is left with an inclination towards it.

In a Hadith related by Abu Musa, the Prophet (S.A) advised us saying: “The similitude of being in a good or bad companionship (environ-ment) is like the bearer of musk (perfume) and the one who blows the bellows (apparatus for blowing fire). As for (being in the environment of) the bearer of musk, he will either give you a share; or you will buy something from him; or you will (at least) benefit from the perfumed air around him. As for (being in the environment of) the one who blows the bellows, he will either burn your clothes or you will be affected by a filthy smell from him”. (Bukhari, Muslim)

This Hadith clearly shows that being in a good environment is not void of benefits, while being in a bad environment is not free from harms.

Being present in an environment of Islam as well as choosing it for our children is a sure way to derive great benefits. One gains from the atmosphere of the best of speech – the Quraan and from the best of guidance – the Sunnah, as well as the beautiful teachings and virtues of Islam. He would be reminded of his duties towards Allah and His Messenger (S.A) and would learn of the beliefs and actions that would lead to success in this world and the Hereafter. Even if a person didn’t do any good actions he would have been in a safe environment and would at least depart with an inclination towards some goodness. On the other hand, being in a sinful / un-Islamic environment means that a person may engage in sinful acts because of the encouragement towards it, or at the very least some adverse effects of the sins would remain with him such that he may adore it or be inclined towards it.

The Rasool (S.A) also advised us regarding those whom we take as our friends. Anas (R.A) narrates that the Messenger of Allah (S.A) said: “A man is upon the Deen (way of life) of his friend and there is no good in companionship with one who does not see (goodness) for you in what you see (goodness) for him. (Mishkaat)

The statement ‘Show me your friend and I’ll tell you who you are’, can be seen in conformity to this Hadith. This is so because friends create an environment of influence and peer pressure upon their associates encouraging them towards their lifestyles, habits, inclinations and values.

The inclination of our children towards disobedience and misguidance sometimes stems from their childhood learning and atmosphere. The Prophet (S.A) said: “Every child is born upon the Fitrah (a state of natural obedience and innocence), and then the parents either make them a Jew or a Christian or a Magian”. (Bukhari and Muslim)

What is evident from this tradition is that ‘the parents’ are held responsible and accountable for what their children may become.

We must therefore choose the right and safe atmosphere for their proper upbringing and learning, whether at home, at school, or at play, etc. We should therefore ask ourselves: “What environment are we choosing for our children’s education?” If the desired result is to make them respectable and intelligent young men and women, who are good Muslims and would not become victims of the many evils of our society, then the institutes of the Darul Uloom provide a fantastic alternative to the public schools where many social ills have become the order of the day.

The Darul Uloom Boys’ and Girls’ Colleges provide a high level of Islamic and Academic education in a drug/violent free environment. It is purely an Islamic atmosphere which is filled with good values and morals and provides a very good foundation for the training of our children.

Alhamdulillah, through the grace and mercy of Allah, the Darul Uloom has advanced in Islamic learning to the extent of reaching the levels of both Bachelor of Arts and Masters’ Degrees in Islamic studies. Students have completed the Aalim/Maulana/Sheikh courses as well as the memorization of the Holy Quraan (Hafiz course) at the Darul Uloom. Likewise, many students have excelled in their Academic studies achieving full passes and distinctions in their Ordinary level (O-level) examinations and have also obtained great results at the Advanced level (A-level) examinations.

As Muslims we must be mindful of our duties towards Allah and His Messenger (S.A) and we must ensure that we fulfill them. We must also show gratitude for the numerous gifts and favours which He has bestowed upon us. Our children are indeed among the great gifts of Allah and we must strive to fulfil their rights, which include caring, loving, maintaining, and educating.

Allah has given us a severe warning concerning ourselves and our family in the Holy Quraan. He says: “O you who believe save yourselves and your family from a fire whose fuel are men and stone” (66:6)

Let us utilize these gifts of intelligence and reasoning which Allah Ta’ala has bestowed on us and choose that which will benefit us and our children in this life and in the Hereafter.


Questions / Answers:
Touching of the Feet / Ankle in Salaah

Question: I have seen a practice among a few people that when they form the lines for Salaat, they lay great emphasis on their ankles touching the ankles of those people who are at their sides and they say that this is in hadith. Can you please shed some light on this?

Answer: From the teachings of the blessed traditions, it is evident that while forming the lines for Salaat in Jamaat, they must be very straight and no space must exist between the Musalis in the line.

In one tradition, Anas (R.A) reported that the Prophet (S.A) said: "Straighten your lines and be close to each other" (Recorded by Imam Bukhari). Similar traditions have been recorded by many other compilers of Ahadith which makes it abundantly clear that in the matter of forming lines for Salaat, the Messenger of Allah (S.A) gave specific orders to:

1. Straighten the lines and
2. Refrain from leaving empty spaces in the lines.

However while trying to implement these guidelines, some Muslims have adopted the practice to ensure that the ankles of the Musalis should be touching one another while forming the lines for Salaat. This practice, although it has been mentioned by Imam Bukhari in his compilation, it is not evident to be the words or guidelines of the Prophet (S.A). Instead it is the words of the narrator of the tradition, who, after narrating the words of the Prophet (S.A), said that "one of us used to touch his shoulder to the shoulder of his companion (the one standing close to him) and touch his feet with his companion's feet." These are not the words of the Prophet (S.A).

The Commentators of Sahih Al Bukhari like Hafiz Ibn Hajar (in his book Fathul Baari) and Hafiz Badrudeen Aini (in his 'Umdatul Qaari') along with others have indicated to this. As such, it is totally wrong for one to attribute this action to the Prophet (S.A) by saying that it is his hadith (tradition) or that he has given such instructions.

The tradition which was recorded before this statement is that of the Prophet (S.A) in which he said "Straighten your lines for certainly I see you from behind my back." Anas (R.A) recorded this and he then said, "And one of us used to touch his shoulder to the shoulder of his companion and touch his feet to his feet." (Bukhari).

After recording this, Hafiz Ibn Hajar states that this was the statement of Anas (R.A) which simply showed the emphasis they placed upon the straightening of the lines and the closing of the gaps in the lines. (Fathul Baari - Commentary of Sahih Al Bukhari). A similar explanation has been given by Hafiz Badrudeen Aini in his commentary of Sahih Al Bukhari (i.e. Umdatul Qaari).

There is also another tradition recorded by Imam Bukhari which states that the act of placing one's shoulder and feet close to another was in reality the practice of some Sahabahs in order to straighten their lines and fill the gaps and was not a directive from the Prophet (S.A). In the 'Chapter of touching of the shoulders', the statement of the companion Numaan bin Basheer (R.A) is recorded where he states, "I saw a person from amongst us touching his ankle to the ankle of his companion." After recording this, the Commentators of Sahih Al Bukhari, namely Ibn Hajar and Aini have stated, "Some are of the opinion that this statement is upon its real meaning but it is not so. Instead it was an exaggeration on the part of the narrator to describe the straight lines as well as the closeness of the Musalis in the lines. (Fathul Baari, Umdatul Qaari).

While commenting on this act, the great Muhadith - Allama Yusuf Al Binori, author of Ma'rifus Sunan (Commentary of Tirmizi) states in his book, "The explanation of these scholars refute the action adopted by some who lay great emphasis on touching their ankles and feet to each other in forming the lines while attributing it to a 'Sunnah' practice. Those who adopt this practice, wrongfully link it back to a directive from the Prophet (S.A). Due to their exaggeration in this habit, they are forced to adopt unusual forms in their Salaat which are contradictory to the standing posture in Salaat. It is often seen that their legs are kept wide apart and a large gap and space is created between their both feet bringing about an unnatural manner of the standing posture. This action is mainly due to one's ignorance of understanding the real purpose of the statement of the Sahabahs and therefore adopts only the literal meaning, one which the followers of the Dhahiri Mazhab have done.

As for the space which must exist between the both feet of the Musali while in Salaat, there is no fixed limit established from the traditions. It has been entrusted to the Musali to keep his feet apart in a comfortable position which enables him/her to have full concentration, humility, sincerity and devotion in Salaat. (Ma'rifus Sunan). It is also recorded that "according to the majority of the former scholars along with the four Imams of Fiqh, 'touching of the shoulders and feet in Salaat' simply indicated to the rule that there should be no gaps between the Musalis in Salaat. No one from amongst them adopted the literal meaning of any of those traditions." (Anwarul Baari - Commentary of Sahih Al Bukhari by the great Muhadith and Faqih, Allama Shah Anwaar Al-Kashmiri).

In summary what is required from the Musalis is that they should ensure that the lines are straight and that there is no gap and space between the lines. These are the guidelines which are narrated from the Prophet (S.A) and are recorded in many books of Ahadith. Statements such as: 'Fill the gaps, do not leave any space for satan, stand straight and be close to each other' are mentioned and there is no statement or directive from the Prophet (S.A) which requires a person to touch his ankles and feet to another person's ankles and feet in Salaat.