Volume 2 Issue 2 Safar 1436 December 2014 Inside this Issue Proof of the Oneness of Allaah 2 Sayings of the Four Imaams About The Sunnah 5 Raising Children In Islam 10 Manitoba Muslim Foundation Manitoba Muslim Foundation, 1551 Arlington St, Winnipeg MB, Tel: 204-582-3332, Email: info@mmfsite.org
Proof of the Oneness of Allaah The entire universe, in the way it is created and the way it is controlled, bears witness to the oneness of Allaah: Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the Aalameen (mankind, jinn and all that exists)! [al-a raaf 7:54 interpretation of the meaning] The creation of the heavens and the earth, the alternation of night and day, the different kinds of inanimate objects, plants and fruits, the creation of humans and animals all of that indicates that the Almighty Creator is One with no partner or associate: That is Allaah, your Lord, the Creator of all things, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Allaah, by worshipping others instead of Him)?[Ghaafir 40:62 interpretation of the meaning] The variety and greatness of these created things, the perfect way in which they are formed, the way in which they are maintained and controlled, all indicate that the Creator is One and that He does as He wills and rules and decides as He wants: Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things [al-zumar 39:62 interpretation of the meaning] All of the above indicate that this universe has a Creator, that this dominion has a Sovereign, that behind these forms is One Who gives them shape: He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names [al-hashr 59:24 interpretation of the meaning] The soundness of the heavens and the earth, the order of the universe, the harmony among created things, all indicate that the Creator is One, with no partner or associate: Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined. Glorified be Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him! [al-anbiya 21:22 interpretation of the meaning] These great created things either created themselves which is impossible or man created himself then created them which is also impossible: Were they created by nothing? Or were they themselves the creators? 2
Or did they create the heavens and the earth? Nay, but they have no firm Belief [al-toor 52:35-36 interpretation of the meaning] Reason, Revelation and the original state of man (fitrah) all indicate that this universe has One Who brought it into being, that these created things have a Creator Who is Ever-Living and Eternal, All-Knowing and All-Aware, Powerful and Almighty, Kind and Most Merciful. He has the Most Beautiful Names and Sublime Attributes and He knows all things. Nothing is beyond His control, and there is nothing like unto Him: And your Ilaah (God) is One Ilaah (God Allaah), Laa ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful [al-baqarah 2:163 interpretation of the meaning] The existence of Allaah is something that is there is no excuse for not knowing. It is the matter of common sense: Their Messengers said: What! Can there be a doubt about Allaah, the Creator of the heavens and the earth? [Ibraaheem 14:10 interpretation of the meaning] Allaah has created people with the natural instinct (fitrah) to affirm His Lordship and Oneness, but the shayaateen (devils) came to the sons of Adam and caused them to deviate from their religion. According to a hadeeth qudsi (a type of prophetic narration), I created all My slaves as haneefs (monotheists), but the shayaateen (devils) came to them and made them deviate from their religion, and they forbade them that which I had permitted to them. (Narrated by Muslim, no. 2865) Among them are those who deny the existence of Allaah, and those who worship the Shaytaan, and those who worship man. And there are those who worship the dinar [money], or fire, or genital organs, or animals. And there are some who associate in worship with Him a stone from the earth or a star in the sky. These things which are worshipped instead of Allaah, cannot create or provide; they cannot hear or see, or bring benefits or cause harm. So how can they worship them instead of Allaah? Are many different lords (gods) better or Allaah, the One, the Irresistible? [Yoosuf 12:39 interpretation of the meaning] Allaah has condemned those who worship these idols which cannot hear, see or think: Verily, those whom you call upon besides Allaah are slaves like you. So call upon them and let them answer you if you are truthful. 3
Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? [al-a raaf 7:194-195 interpretation of the meaning] Say (O Muhammad to mankind): How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah Who is the All-Hearer, All-Knower [al-maa'idah 5:76 interpretation of the meaning] How ignorant man is of his Lord Who created him and provides for him. How he rejects Him and forgets Him, and worships others instead of Him: Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind [al-hajj 22:46 interpretation of the meaning] Glorified be Allaah far above that which they associate with Him. Praise be to Allaah the Lord of the Worlds: Say (O Muhammad): Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)? (Of course, Allaah is Better). Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)! Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilaah (god) with Allaah? Nay, but most of them know not! Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember! Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)! Is not He (better than your so-called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any ilaah (god) with Allaah? Say: Bring forth your proofs, if you are truthful [al-naml 27:59-64 interpretation of the meaning] 4
Sayings of the Four Imaams About The Sunnah From the book of The Prophet's Prayer From The beginning To The End As Though You See It By: Shaikh Muhammad Naasir-ud-Deen Al-Albaani Translated by: Usama Suhaib Hasan Allaah Mighty and Sublime says: "Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition." 1) Abu Haneefah (rahimahullaah) The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it: 1. "When a hadeeth is found to be saheeh, then that is my madhhab." 2. "It is not permitted 3 for anyone to accept our views if they do not know from where we got them." In one narration, "It is prohibited for someone who does not know my evidence to give verdicts on the basis of my words." Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day." In another narration, "Woe to you, O Ya'qub! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow." 3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger, then ignore my saying." 2) Maalik ibn Anas (rahimahullaah) As for Imaam Maalik ibn Anas, he said: 1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." 2. "Everyone after the Prophet will have his sayings accepted and rejected - not so the Prophet." 3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-haarith narrated to us from Yazeed ibn 'Amr al-ma'aafiri from Abu 'Abdur-Rahman al-hubuli from Mustawrid ibn Shaddaad al-qurashi who said, 'I saw the Messenger of Allaah rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes." 5
3) Shaafi'i (rahimahullaah) As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful, and his followers were the best in sticking to them: 1. "The sunnahs of the Messenger of Allaah reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah then the correct view is what the Messenger of Allaah has said, and it is my view." 2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah is made clear to someone, it is not permitted for him to leave it for the saying of anyone else." 3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah, then speak on the basis of the Sunnah of the Messenger of Allaah, and leave what I have said." In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying." 4. "When a hadeeth is found to be saheeh, then that is my madhhab." 5. "You are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh." 6. "In every issue where the people of narration find a report from the Messenger of Allaah to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death." 7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet, then know that my intelligence has departed." 8. "For everything I say, if there is something authentic from the Prophet contrary to my saying, then the hadeeth of the Prophet comes first, so do not follow my opinion." 9. "Every statement on the authority of the Prophet is also my view, even if you do not hear it from me." 4) Ahmad ibn Hanbal (rahimahullaah) Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written." Because of this he said: 1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took." In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet and his Companions, take it; next are their Successors, where a man has a choice." Once he said: "Following means that a man follows what comes from the Prophet and his Companions; after the Successors, he has a choice." 2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet and his Companions)." 3. "Whoever rejects a statement of the Messenger of Allaah is on the brink of destruction." These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable. 6
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says: "But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.". He also says: "Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them." Haafiz Ibn Rajab al-hanbali (rahimahullaah) says: "Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation, not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah was clearly shown to be opposite." Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'eid (rahimahullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them." The Imaams' Followers Leaving their Views if these Contradicted the Sunnah Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab", as the books of masaa'il prove. 7
Similarly is said about Imaam al- Muzani and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances: 1) Imaam Muhammad says in his Muwatta' (p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment..." 2) We have 'Isaam ibn Yoosuf al-balkhi, one of the companions of Imaam Muhammadand a servant of Imaam Abu Yoosuf, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that." Hence, "he would raise his hands on bowing (in prayer) and on rising from it", as is the mutawaatir sunnah of the Prophet ; the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others. To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend. I ask Allaah to make us among those about whom He says, "The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph." 8
Raising Children In Islam One of the greatest religious responsibilities lies on the shoulders of parents is raising the children. Allah Almighty said: O you who believe! Ward off from yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded. [At-Tahrim 6] Imam al-tabari said, commenting on this verse: Here Allaah is saying: O you who believe in Allaah and His Messenger, Ward off yourselves teach one another that which will protect those who do it from the Fire and ward it off from them, if it is done in obedience to Allaah and they do it in obedience to Allaah. The phrase and your families against a Fire means, and teach your families to do acts of obedience to Allaah so that they may protect themselves from the Fire. [Tafseer al-tabari, 18/165] Al-Qurtubi said: Muqaatil said: This is a duty that he owes to himself, his children, his family and his male and female slaves. Ilkiya said: We have to teach our children and families religious commitment and goodness, and what they cannot do without of etiquette. This is what Allaah says : And enjoin As-Salaat (the prayer) on your family, and be patient in offering them [i.e. the Salaat (prayers)] [Ta-Ha 132] And Allaah said to the Prophet (peace and blessings of Allaah be upon him) And warn your tribe (O Muhammad) of near kindred [al-shu ara - 214] And the Prophet said: And teach them (children) to pray when they are seven years old. [Tafseer al-qurtubi, 18/196] The Muslim any Muslim is a daa iyah (propagator) who calls people to Allaah, so the first people whom he calls should be his children and family who are close to him. When Allaah commanded His Messenger to call people, He said: And warn your tribe (O Muhammad) of near kindred [al-shu ara 26:214] As they are the first people to whom he should do good and show mercy. 9
Ali Ben Abi Talib may Allaah pleased with him said: Teaching the good manners and good deeds The Messenger gave the parents the responsibility of raising the children and made that obligatory upon them. It was narrated that Abd-Allaah ibn Umar said: I heard the Messenger of Allaah say: Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband s household and is responsible for her flock. A servant is the shepherd of his master s wealth and is responsible for his flock. He said: and I think he said, A man is the shepherd of his father s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock. [Narrated by al-bukhaari, 583; Muslim, 1829. ] he teachings of Islam. You should tell them that Allaah has a Paradise and a Hell; that His Hell is hot and its fuel is men and stones. The following story contains an important lesson. Ibn al-jawzi said: There was a king who had a lot of wealth, and he had a daughter and no other children. He loved her very much, and he used to let her enjoy all kinds of entertainment. This went on for a long time. Beside the king there lived a devoted worshipper, and whilst he was reciting one night, he raised his voice saying, O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones [al-tahreem 66:6 interpretation of the meaning]. The girl heard his recitation and said to her servants, Stop! But they did not stop. The worshipper started to repeat the verse, and the girl kept telling them to stop, but they did not stop. She put her hands to her collar and tore her garment, and they went to her father and told him the story. He went to her and said, My dear, what happened to you tonight? What made you weep? and he hugged her. She said, I ask you by Allaah, O my father, to tell me, does Allaah have a Fire the fuel of which is men and stones? He said, Yes. She asked him, Why did you not tell me? By Allaah I will not eat any good food or sleep on any soft bed until I know whether my abode is in Paradise or Hell. [Safwat al-safwah, 4/437-438] You have to keep them away from the places of immorality and misguidance; do not leave them to grow up with evil things from the television etc, then after that expect them to be righteous, for whoever sows thorns cannot harvest grapes. That should be done when they are young, so that it will be easy for them when they grow up, and they will get used to it, and it will be easy for you to tell them what to do and what not to do, and it will be easy for them to obey you. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah said: Teach your children to pray when they are seven years old, and smack them (lightly) if they do not do so when they are ten, and separate them in their beds. [Narrated by Abu Dawood, 495; classed as saheeh (authentic) by Shaykh al-albaani in Saheeh al-jaami, 5868 ] But the educator must be merciful, forbearing, easy-going and approachable, not foul-mouthed or unkempt, arguing in a manner that is better, far removed from insulting, rebuking and beating, unless the child is one of those who willfully disobey and rejects his father s commands and neglects his duties and does haraam (impermissible)things; in that case it is better to use stern measures with him, without causing him harm. 10
Al-Minaawi said: For a father to discipline his child when he reaches the age of discernment means that he should raise him with the characteristics of the righteous believers and protect him from mixing with evildoers; he should teach him the Qur aan and good manners and the language of the Arabs, let him hear the Sunnah (Prophetic traditions) and the sayings of the Salaf (pious predecessors) and teach him the religious rulings that he cannot do without. He should warn him him if he does not pray etc. That will be better for him than giving charity, because if he teaches him properly, his actions will be among his ongoing charity. Discipline is the nourishment of the soul, and training it for the Hereafter. Fayd al-qadeer, 5/257 So raising children should be a balance between encouragement and warning. The most important element of all is making the environment in which the children live a good one, by providing the means whereby they may be guided; this means that their educators should be religiously committed, including their parents. One of the ways in which a parent may be successful in raising his children is to use a audio material such as Qur aan recitation, khutbahs lessons of scholars, for there are many available. One of important things that parents should pay close attention is the media: Among the factors that lead to deviation and misconduct is media, all types of media such as, TV, internet and other means of entertainment which accessible by children. All those means must be filtered and restricted only for a positive purposes and education. As many of films, cartoons, and video contents promotes negative ideas, concepts, behaviors, and bad manners that conflicts with the teachings of Islam and human morals in gereral. Parents also should be a good example and raw model to their children. As children always like to copy their parents in most of their behaviors and conducts, therefore, parents must monitor their actions and words they utter. Actions should be synchronized to their advice and there should not be any contradiction between behaviors and advice. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: There is no child who is not born in a state of fitrah (pure state of Islam), then his parents make him a Jew or a Christian or a Magian. [Al-Bukhaari (1292) and Muslim (2658).] Parents also should be soft with their children whenever they deal with any issue concerning them. A'ashia may Allaah pleased with her said: that prophet said: indeed there is no matter you find softness therein, expect adds a value to it and there is no matter which missing softness except you find that matter is an evil-looking. [Muslim Hadith - 2594] They should be juice towards them, in all matters, regardless what kind of that matter. Nevertheless, the parents when are treating their children unequally, that would be a main cause of hatred and enmity, and create disunity among them in future. 11
An-Nu'maan Ben Basheer may Allaah pleased with him said: that prophet and be just towards your children. It a part of a hadith. [Muslim Hadith 1623] said: fear Allaah Regarding the fulfillment of shared duties between parents, Islam enjoins means by which they are usually fulfilled in the best and most successful manner, through discussion and consultation. This may be the most important cause of family happiness and successful rearing of children. The command to consult one another regarding shared responsibilities between parents is mentioned in the verse in which Allaah says: If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them [Al-Baqarah - 233] Imam Ibn Katheer (may Allaah have mercy on him) said: i.e., if the parents of the child agree to wean him before he is two years old, and they think that this is good for him, and they consult one another about that and agree on it, then there is no sin on them for that. It may be understood from this that if one of them makes this decision on his or her own that is not sufficient and it is not permissible for one of them to decide that without consulting the other. This was stated by al-thawri and others. This is safer for the child and ensures that his interests will be looked after. This is by the mercy of Allaah towards His slaves, as He has set out guidelines for the parents in raising their child, and has enjoined that which is in their best interests and the child s. [Tafseer Al-Qur an il- Azdeem (1/380).] Some studies indicate that many marital problems lead to divorce are caused by the absence of consultation in family life, or by miss-implementing the concept of consultation. Discussion and consultation are important knowledge and skills which should be practiced and developed in order to help parents to stabilize their life. It is natural that the parents opinions regarding some shared responsibilities, such as raising the children, will sometimes differ, and that is due to differences in the background of the parents, or because of interference by some relatives, or other reasons. This should not lead to a crisis, however, unless the parents fail to reach an appropriate way of dealing with this difference of opinions. There is a solution that may be suggested to resolve the difference in the parents methods of child-rearing, which is consulting a specialist or someone whom they may trust to consult. Raising children considered important skills that being taught and many training provided by different educational insititurations. It is essential to remember Allaah as always He is watching us how we treat our children, and to refer to the Book of Allaah and the Sunnah of His Messenger concerning the principles of child-rearing in the event of any difference of opinions. If the difference has to do with methods, then the solution is to seek an advice from an adviser who is a specialist or who has experience in parenting. If the parents are sincerely willing to cooperate in order to overcome their differences, definitely Allaah will grant them a way out from their issue. 12