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All praise is due to Allah, the Lord of the
Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds,
upon his Family, his Companions and his Brothers till the Day of Resurrection.
The Islamic education is based on the realization of the balance
between the spiritual and the material side
The Islamic education is based on the realization of
the balance between the spiritual and the material side, considering that it is
built on these two component realities of man. His life is organized according
to these foundations. Man, therefore, is not only material to be endless on
earth or be passionate for the life of this world and give oneself up to
pleasures excess. However, he has himself his own large and deep spiritual
world. Starting from this point, the Islamic education stands out from other
educative systems in the preparation of man not only for the life of this
world, but also for the eternal life of the hereafter.
The child is the center of the educative process
In fact, since the child is the center of the
educative process, it is imperative that his life and mind be built according
to the elaborated form and with the different knowledge and concepts that he
acquires and which are inculcated. Thus, he can have control over his mind and
thoughts so that he would not have any other theoretical conception in life
except the one wanted for him to use in his observations and experiences
according to what he learnt or exercised himself to and what he was taught.
The foundations of the child’s personality traits
are built during childhood. That is to say, once at the age of discretion.
Hence, the education’s task is to form, adapt, and prepare him to face life.
Nourishing and taking care of him in order to accomplish his physical growth.
As for the spiritual one, it is to provide him with what purifies and elevates
him. Supplying him with all kinds of sciences and knowledge will assure his
intellectual development, since a safe mind depends on a safe growth, and accustoming
him to do good and forbidding him evil in accordance with Allah’s  method and education,
because the child’s uprightness depends on the safety of his mind, and his own deviation
depends on the corruption of his mind. The safety and the corruption of the
mind are related to the manner he is directed, especially during childhood and
on the process of the preparatory stage.
The bases of the child’s
education
Consequently, his educative preparation is based on
foundations: the one that stands the first consists of educating the child at
the level of creed and training him to the knowledge of his Creator and having
confidence in Him. Because, it is this faith that pushes him to the good and
removes him from the evil, it is the faith that guides the behavior and controls
it. The link of faith with the deeds is of a very close relation, because Allah made of the deeds a real
criterion of the sincerity of faith, and rebuked those who remove faith from the
deeds, Allah says:
﴿íóÞõæáõæäó
ÈöÃóÝúæóÇåöåöã ãøóÇ áóíúÓó Ýöí ÞõáõæÈöåöãú ﴾ [Âá ÚãÑÇä: 167].
The meaning of
the verse:
﴾They say with their mouths what is not in
their hearts﴿ [Âl `Imrân (The Family of `Imrân): 167], also:
﴿ßóÈõÑó
ãóÞúÊðÇ ÚöäÏó Çááåö Ãóä ÊóÞõæáõæÇ ãóÇ áÇó ÊóÝúÚóáõæäó﴾ [ÇáÕÝ: 3].
The meaning of the verse:
﴾It
is most hateful to Allah that you should say that which you do not do﴿ [As-Saf (The Ranks): 3].
In fact, the true faith is the one that emanates
good behavior, which produces good actions and from which emerges good
morality. The Noble Quran is full of verses that link the faith with the good
deeds. Thus, the education’s task is to join between creed and the deeds with
taking into consideration the fact that the deeds reflect, show, and provide
evidence of the faith. The priority in the preparation of the child, therefore,
is to teach him the meanings of the correct faith and its elevated aims, make
him understand its truths and the eternal happiness it brings to him, but a
teaching done by knowledge and perception of truth in order to realize Allah’s
saying:
﴿íóÇ ÃóíøõåóÇ
ÇáøóÐöíäó ÂãóäõæÇ ÞõæÇ ÃóäÝõÓóßõãú æóÃóåúáöíßõãú äóÇÑðÇ﴾ [ÇáÊÍÑíã:
6].
The meaning of
the verse:
﴾O you who believe! Save yourselves and
your families from a fire﴿ [At-Tahrîm (The prohibition): 6].
The child is involved in this verse since he is a
part of his parents; they should teach him the licit and the illicit and
protect him from transgressions, from sins, in addition to other rulings. One
of the scholars said: "It is our duty to teach our children and our families
the religion and the good, and all what is necessary as a matter of a good
education".
Also, among the
pillars of the child’s education and formation: teaching him the meanings of
good and evil in the life of this world, from where he is obliged to prepare
himself by working for his own happiness and give up what will bring him
misfortune. This is by directing his natural dispositions to appeal to Allah,
to know Him, have trust in Him and have quietness in Him; he should not lower
himself except to Allah, he fears only Him and his heart is linked only to Him.
Because, it is at this point that consists the Muslim feeling of pride, as he
is in contact with the Strong and the Almighty. His
personality is distinguished by this religious pride requested
in accordance with the Word of Allah :
﴿æóááåö
ÇáúÚöÒøóÉõ æóáöÑóÓõæáöåö æóáöáúãõÄúãöäöíäó﴾ [ÇáãäÇÝÞæä:8].
The meaning of
the verse:
﴾And
to Allah belongs the might and to His Apostle and to the believers﴿ [Al- Munâfiqûn (The Hypocrites): 8].
These qualities stand out according to their opposites such as: abasement,
submission, or adulation to anyone among the creation. Starting from this
point, it is a duty to preserve and to keep the nature safe which the sons of
Adam swore in to Allah .
He took from them the pact to worship Him exclusively alone and not ascribing any
associate to Him and took upon Himself to assure their subsistence. Allah says about this matter:
﴿æóÅöÐú ÃóÎóÐó
ÑóÈøõßó ãöä Èóäöí ÂÏóãó ãöä ÙõåõæÑöåöãú ÐõÑøöíøóÊóåõãú æóÃóÔúåóÏóåõãú Úóáóì
ÃóäÝõÓöåöãú ÃóáóÓúÊõ ÈöÑóÈøößõãú ÞóÇáõæÇú Èóáóì ÔóåöÏúäóÇ Ãóä ÊóÞõæáõæÇú íóæúãó
ÇáúÞöíóÇãóÉö ÅöäøóÇ ßõäøóÇ Úóäú åóÐóÇ ÛóÇÝöáöíäó Ãóæú ÊóÞõæáõæÇú ÅöäøóãóÇ
ÃóÔúÑóßó ÂÈóÇÄõäóÇ ãöä ÞóÈúáõ æóßõäøóÇ ÐõÑøöíøóÉð ãøöä ÈóÚúÏöåöãú
ÃóÝóÊõåúáößõäóÇ ÈöãóÇ ÝóÚóáó ÇáúãõÈúØöáõæäó﴾ [ÇáÃÚÑÇÝ: 172-173].
The meaning of the verse:
﴾And
when your Lord brought forth from the children of Adam, from their backs, their
descendants, and made them bear witness against their own souls: Am I not your
Lord? They said: Yes! we bear witness. Lest you should say on the day of
resurrection: Surely we were heedless of this﴿ [Al-A`râf (The Heights): 172]. Allah says in a Qudussi
hadith: “I have created all my servants as one having a natural
inclination to the worship of Allah but it is Satan who turns them away from
the right religion. He makes unlawful that which has been declared lawful for
them and he commands them to ascribe partnership to Me”.
Moreover, it is advisable to push the natural energies, like instincts and
passions - supplied to the child by Allah - towards the good and to the orientation he
is created for, in order to be elevated and be pride with, and so that he can
avoid becoming attached to this vain and ephemeral world, and giving oneself up to carnal pleasures or
answering the call of Satan. The Prophet  said: "Satan has some hold over the
son of Adam and the angel has some hold over the son of Adam. As for the hold
of Satan, it is reminding him of evil and disbelieving the truth. As for the
hold of the angel, it is reminding him of goodness and believing the truth.
Whoever finds the latter, let him know that it is from Allah, so let him praise
Allah. Whoever finds the former, let him seek refuge with Allah from the
accursed Satan”. Then, he recited:
﴿ÇáÔøóíúØóÇäõ
íóÚöÏõßõãõ ÇáúÝóÞúÑó æóíóÃúãõÑõßõãú ÈöÇáúÝóÍúÔóÇÁö﴾ [ÇáÈÞÑÉ:268].
The meaning of the verse:
﴾Satan
threatens you with poverty and enjoins you to be niggardly﴿ [Al-Baqara (The Cow): 268].
Education is a means of rehabilitating and directing
to the sound human nature whoever moved away from it. Thus, it is according to
the mission of education and the accomplishment of its duty that one is
rewarded in the hereafter, Allah says:
﴿æóÃóãøóÇ ãóäú
ÎóÇÝó ãóÞóÇãó ÑóÈøöåö æóäóåóì ÇáäøóÝúÓó Úóäö Çáúåóæóì ÝóÅöäøó ÇáúÌóäøóÉó åöíó
ÇáúãóÃúæóì﴾ [ÇáäÇÒÚÇÊ: 40-41].
The meaning of the verse:
﴾And
as for him who fears to stand in the presence of his Lord and forbids the soul
from low desires, Then surely the garden that is the abode﴿ [An-Nâzi`ât (Those
Who Pull Out) : 40-41].
The duties regarding the formation of the child and the means to
build his personality
Moreover, among the duties in the formation of the
child and the methods of building his personality: Providing the good example
and the righteous model by which he can guide himself during his first period
of intellectual, psychological and moral growth. This is what stimulates his
knowledge and receives it through imitation and pursuit. The parents are coming
at the first degree among the closest people to him; they are his first element
as a model and an example. In fact, parents are of a great influence on the
child at the level of faith and religion as far as to divert him from the pure
nature in which Allah has created him, and from what he has to know about Islam
and the love of it. Thus, they are the cause of his goodness or his badness,
his uprightness or his corruption, because usually, the child believes on his
parents’ behavior and conduct. Therefore, if the parents’ behavior is in
conformity with the revelation, the child gets influenced and imitates the
picture they represent. For that reason, this becomes one of the factors of the
formation of his Islamic personality notions.
The poet said:
The child grows, like all of us,
On what his father accustomed him to.
Since the good is original in the born, the evil is
adventitious and his availability to the good is perfect. The Prophet said: “Every child is
born with a true faith of Islam (i.e. to worship none but Allah alone) but his
parents convert him to Judaism, Christianity or Zoroastrianism, as an animal
delivers a perfect baby animal. Do you find it mutilated?”. Then Abu Hurayra
recited the holy verse:
﴿ÝöØúÑóÊó
Çááåö ÇáøóÊöí ÝóØóÑó ÇáäøóÇÓó ÚóáóíúåóÇ áÇó ÊóÈúÏöíáó áöÎóáúÞö Çááåö﴾
[ÇáÑæã:30].
The meaning of the verse:
﴾The
pure nature (true faith of Islam) (i.e. worshipping none but Allah) made by
Allah in which He has made men; there is no altering of Allah's creation﴿ [Ar-Rûm (The Romans): 30].
This Hadith shows that people were born with a pure nature and on full
availability to the good and to the goodness; in accordance with the perfect
Allah’s creation and that the defect comes only from man’s deeds. So, the duty
is to remove from the child what may corrupt him, from what may desolate his
mentality and his nature to not be a victim of deviation, delusion and a bad
morality influence. From this point derives the great responsibility of the
parents if they are deficient towards the child in teaching the meanings of the
religion and its precepts and if they fail in his intellectual and spiritual
education and deliver him over to the effect of deviated ideas or be a prey to
a society where it is spread Jewish, Christian and Zoroastrian doctrines and
other impious and doctrines of delusion. This may happen due to the parents'
failure in bringing up their child and the fact that they are heedless to guide
and correct him. Undoubtedly, this is one of the major factors that lead to the
perdition of the child, the depravation of his morals and the corruption of his
personality. Accordingly, the child will be brought up like an orphan and lead
a vagabond life, which induces him to corruption and criminality.
May Allah be merciful with the one who said:
The orphan is not he whose parents departed
This life and left him behind humiliated
The orphan is the one who has a neglecting
Mother or a father who is disregarding
The situation of the son worsens and his end will be
threatened with deviation if his parents lead a life of sins and libertinism,
or they follow the way of temptation and depravation. In this case, they have
not the disposition to bring him up and reform him since they need to reform
their very behavior. Consequently, their son will be more and more deviated and
will be gradually led to sins and criminality, as it is said: “When the shadow
will be straight if the stick is curved?!”.
How excellent man is the one who said the following
poems:
A plant which grows in a garden
Is not similar to that growing in the desert
So how do we think well of children
Who are brought up by women who are ignorant?
And how children could be perfect
When they are fed by women who are deficient
This is what makes of them responsible in the eyes
of the Praised Allah, because they contribute to the transformation of their
child from his nature’s needs into the religion of the deviation and delusion.
Their responsibility is confirmed by the saying of the Prophet : “Surely! Everyone of you is a
guardian and is responsible for his charges: The Imam (ruler) of the people is
a guardian and is responsible for his subjects; a man is the guardian of his
family (household) and is responsible for his subjects; a woman is the guardian
of her husband’s home and of his children and is responsible for them”.
In addition to this, being responsible requires that
the child should be trained in a practical way the teaching of the Quran
recitation and learning it by heart since it is the basis of Islam and the
religious reference. Also, the child should be educated to learning some hadiths
and invocations of the tradition said in different and specific occasions such
as sleeping, waking, when hearing the call to prayer, at the beginning and the
end of eating, coming into
or coming out of home, sneezing, and so on. Besides, it is preferable to
strengthen the relation of the child with Islamic notions going with the
meanings of the revelation, like sincerity and the Marvelous Names of Allah , also with some Islamic signs
so that he could be accustomed with them, attach his heart with these meanings
and teach him Islamic prescriptions according to what suits his mind. Usually,
once the child is at the age of seven, we can start implanting the Islamic
personality in the child and training him to the notions of this personality
according to his capacities and to what suits him.
Among these values, the inculcation of the
fundamentals of good moralities in the soul of their son, such as piety,
truthfulness, veracity, brotherhood, mercy, endurance, altruism and
forgiveness. He should be also brought up in a way to respect people and
observe their rights, such as the rights of the parents, relatives, imams,
neighbors, teachers, old people and the rights of the friends. Also, he should
be taught the public good manners he should abide by, such as the good manners
of assemblies and speaking, congratulating and condoling; in addition to
others, such as the good manners to observe when sneezing and yawning, when
putting one’s clothes and shoes, when congratulating people and asking for
permission, when eating and drinking, when visiting ill persons…etc.
This is on one hand; on another hand, he should be
warned against the phenomenon of lies, insults, theft, effeminacy, copying
disbelievers, deliquescence, immorality, sinful mixing between men and women,
sodomy, adultery and the harms that result from them all. He should be warned –
also – against the phenomenon of smoking, alcohol, drug and other kinds of
corruption spread in society, and he should be appalled from committing sins.
We should choose for him a good companionship in order that he acquires from it
the best and the highest moralities and the noblest habits. He should be
prevented – especially in the age of distinction and adolescence – from the bad
companionship and from befriending evildoers, lest he acquires from them the
worst moralities and habits.
Among the duties in the education of the child: to
be soft and courteous towards him, behaving leniently and not be rude,
especially from his parents or those instead of them like the grandfather or
the uncle; because rudeness in education engenders rudeness in the behavior. In
an authenticated hadith, from Al-Barâ' Ibn `Âzib  where he says: “I saw the Prophet holding Al-Hassan Ibn `Ali
on his shoulders saying: “O Allah! Love him as I love him”().
An-Nawawi commented this hadith as follows: “This hadith shows the duty of
being soft, merciful and kind towards children”.
Also, the child needs from his parents something
concrete so that he could feel what is in their hearts; feelings like love,
tenderness and compassion. These feelings can be real to the child by kissing,
carrying and coaxing him, by fondling him on his head and his face or taking
him in their arms and their bosom. Abu Hurayra said: “Allah’s Apostle kissed Al-Hasan Ibn
`Ali while Al-Aqra` Ibn Hâbis At-Tamimi was sitting beside him. Al-Aqra’ said,
“I have ten children and I have never kissed anyone of them,” Allah’s Apostle
cast a look at him and said; “Whoever is not merciful to others will not be
treated mercifully”(). It is also reported
in an authentic hadith that a Bedouin came to the Prophet and said, “You kiss the boys! We
don’t kiss them.” The Prophet said, “I cannot put mercy in your heart
after Allah has taken it away from it()”.
This meaning is confirmed by what reported Al-Bukhâri from Ussâma Ibn Zayd  who says, “Allah’s Apostle
used to put me on (one of) his thighs and put Al-Hassan Ibn `Ali on his other thigh,
and then embraces us and says, “O Allah! Please be Merciful to them, as I am
merciful to them”.
Among the aspects of the child’s understanding of
what is in the heart of his parents like care, compassion and love: to thank
and to compliment him on his good deeds and on the accomplishment of what he is
asked to do. In the opposite view, he should be warned if ever he has
misbehaved or failed in a duty. Then, good habits and manners that lacked him
should be taught as the Prophet
has shown this
method of education in the hadith of `Umar Ibn Abi Salama who said, “I was a boy under the
care of Allah’s Apostle and my hand used to go around the dish while I was
eating. So Allah’s Apostle said to me, ‘‘O boy! Mention the Name of Allah
and eat with your right hand, and eat of the dish what is nearer to you.’’().
From the other hand, if the parents treat their children with this love and
affection, this requires to be equal towards them and not giving preference to
boys compared with the girls and wrong the female in their right of care,
consideration and charity. This kind of preference is considered as the old
habits of the Pre-Islamic period. What is recommended is to not make the
difference between males and females, not even between the females or between
the males themselves or make some of them particular from the others, either at
the level of affection, treatment, love and gift or any other matter, just
according to the saying of Allah’s Apostle to Al-Bashir Ibn Sa`d who made a favor to one of his children among
the others by giving him a gift: “Have you given (the like of it) to
everyone of your sons?”. He answered in the negative. Allah’s Apostle said,
“Be afraid of Allah, and be just towards your children”().From
the third part, it may appear from the child an action which would irritate or
bother the parents; in such case, they should be neither tough nor violent
towards him because of his early age and his intellectual aptitudes which are
not accomplished yet, they should, however, treat him softly. In fact, it is
reported from the prophet in an authenticated hadith that he said, “Verily
Allah is kind and He loves kindness and confers upon kindness which He does not
confer upon severity.”(),in another narration, “He
who is deprived of kindness is in fact deprived of good.” ().Starting
from this point, taking into consideration the method of kindness and
forgiveness makes the relation of the child with his parents a relation of love
that he feels inside of himself, and because of it he always tends to them,
hears their advice and directives. Using violence during his childhood,
however, engenders violence when he becomes adult, and the roughness undergone
by the child in his early age makes his rigidity towards his parents once grown
up. Nevertheless, this doesn’t mean that we shouldn’t absolutely be severe with
him; on the contrary, if ever kindness, sympathy, recommendations and
directives don’t work with him it is then useful to be so, by showing him one’s
displeasure, scowling the face, the disapproval of his behavior, raising the
voice, repulsing and leaving him, all these are the aspects of rigidity, and
even he can be tapped once at the age of ten. It is reported in a hadith:“Order
prayer to your children at the age of seven, hit them -because of it – at
the age of ten and separate between them in their bed”.Treatingthe childin this way
aims to sensitize him, make him feel his misbehavior and for neglecting what is
he is asked to do.
This graduation in bringing up the child concerns
his childhood. As for the adult, the way of reforming and bringing him up
differs. Thus, if persuasion, admonition and orientation do not avail with him,
the parents should resort to abandoning him as far as he insists on deviation
and depravation. In fact, Ibn `Umar abandoned a son of his until his death,
because he didn’t submit himself to a hadith that his father reported where the
Prophet warned men to
prevent women from going out to offer prayers in the mosque.
This is of course if the son does not reach, by his
error and deviation, the degree of disbelief and atheism, because if he goes
beyond the limits with his deviation, it would be imperative, according to what
faith and credo imply, to abandon him, turn away from him and disavow his
actions until he repents and comes back to the right way. Allah said:
﴿æóäóÇÏóì
äõæÍñ ÑøóÈøóåõ ÝóÞóÇáó ÑóÈøö Åöäøó ÇÈõäöí ãöäú Ãóåúáöí æóÅöäøó æóÚúÏóßó
ÇáúÍóÞøõ æóÃóäÊó ÃóÍúßóãõ ÇáúÍóÇßöãöíä ÞóÇáó íóÇ äõæÍõ Åöäøóåõ áóíúÓó ãöäú
Ãóåúáößó Åöäøóåõ Úóãóáñ ÛóíúÑõ ÕóÇáöÍò ÝóáÇó ÊóÓúÃóáúäö ãóÇ áóíúÓó áóßó Èöåö
Úöáúãñ Åöäøöí ÃóÚöÙõßó Ãóä Êóßõæäó ãöäó ÇáúÌóÇåöáöíäó﴾
[åæÏ :45-46].
The meaning of the verse:
﴾And
Nûh (Noah) called upon his Lord and said, "O my Lord! Verily, my son is of
my family! And certainly, Your Promise is true, and You are the Most Just of
the judges, He said: "O Nûh (Noah)! Surely, he is not of your family;
verily, his work is unrighteous, so ask not of Me that of which you have no
knowledge! I admonish you, lest you be one of the ignorants.﴿ [Hûd: 45-46].
Allah also said:
﴿æóÅöÐö
ÇÈúÊóáóì ÅöÈúÑóÇåöíãó ÑóÈøõåõ ÈößóáöãóÇÊò ÝóÃóÊóãøóåõäøó ÞóÇáó Åöäøöí ÌóÇÚöáõßó
áöáäøóÇÓö ÅöãóÇãÇð ÞóÇáó æóãöä ÐõÑøöíøóÊöí ÞóÇáó áÇó íóäóÇáõ ÚóåúÏöí
ÇáÙøóÇáöãöíäó﴾ [ÇáÈÞÑÉ : 124].
The meaning of the verse:
﴾And
(remember) when the Lord of Ibrâhim (Abraham) [i.e., Allâh] tried him with
(certain) Commands, which he fulfilled. He (Allâh) said (to him), "Verily,
I am going to make you a leader (Prophet) of mankind." [Ibrâhim (Abraham)]
said, "And of my offspring (to make leaders)." (Allâh) said, "My
Covenant (Prophethood, etc.) includes not Zâlimûn (polytheists and
wrong-doers).﴿ [Ibrâhîm (Abraham):124].
As we know, the parents abandoning of their child
has a profound effect on his behavior and on his righteousness, because they
have a great influence over him.
The consequences of failing in the child’s education
However, if the parents – or child’s guardians-
fail in their duty towards him or neglect his education, the child, therefore,
will be taken away from them and given to another protection which is
appropriate to his education. From this point of view, Ibn Al-Qayyim -ÑÍãå Çááå- said: “Our Sheikh (i.e. Sheikh Al- Islâm Ibn Taymiyya) said:
“If any of the parents renounces the education of the child and ordering him
what Allah commanded to do, in this case, the parents have disobeyed and have
no authority on him. Moreover, all those who haven’t accomplished their
responsibility have no authority or no protection to assure. Besides, either
his authority should be raised and establish another one instead or join
someone to him in order to accomplish this task together. Because, what is
requested is the obedience to Allah and His Messenger as far as possible, for it is not a right as
inheritance which is acquired through the relation of blood, marriage and
allegiance; whether the heir is good or bad. It is rather an authority which
requires the ability to accomplish the duty as well as knowing and doing it as
far as possible.”.
Forming generations depends on the child’s education and his good
qualification
These are some aspects of the child’s education. His
good formation is based on the faith of Islam brought by the most excellent of
the human beings , so
that his education be completed according to his natural abilities and
psychological competences placed in him by Allah , in accordance with the method and the education
of Allah which made of the Holy Quran the behavior of the Prophet . Thus, on Allah’s way and
method; educated, beloved and sincere generations are formed; they assume
responsibilities upon themselves, fulfill their duty, make use of their power
in the good and the virtue and avoid the evil and the immorality as well as
consider secretly and openly Allah’s look, work in the way to achieve peace,
stability and gain the happiness of this world and of the beyond. Allah says:
﴿æóãóäú
íóÃúÊöåö ãõÄúãöäðÇ ÞóÏú Úóãöáó ÇáÕøóÇáöÍóÇÊö ÝóÃõæúáóÆößó áóåõãõ ÇáÏøóÑóÌóÇÊõ
ÇáúÚõáóì ÌóäøóÇÊõ ÚóÏúäò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ
æóÐóáößó ÌóÒóÇÁ ãóä ÊóÒóßøóì﴾ [Øå: 75-76]
The meaning of the verse:
﴾As
for those who come to Him as believers who had led a righteous life, they
attain the high ranks. The gardens of Eden, beneath which rivers flow, will be
their abode forever. Such is the reward for those who purify themselves.﴿ [Ta-Ha: 75-76].
Our last prayer is all praise is due to Allah,
the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his
Companions and Brothers till the Day of Resurrection.
Algiers, Rabî` Al-Awwal, 3rd , 1427 H
Corresponding to: April, 30th
,2006.
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