*Taqwa(Consciousness / fear of Allaah) and Piety* :

The first habit for those who want to successfully raise Muslim children is *taqwa and piety,* and from the child’s perspective the parents should be righteous. Then the question arises; when should Islamic upbringing begin? The reality is that tarbiya starts before the child is born. A student once asked his teacher about raising his child who was at that time a year old. The teacher replied, “You have already missed the boat because it starts with the parents”. Parents desiring righteous children should themselves be righteous; they should work on themselves, their relationship with Allaah , their knowledge, their character, etc.
This habit does not refer to the principle of being a good example but refers to the principle that if people are themselves righteous, Allaah will make their children righteous as one of the fruits of taqwa. For example, in the Quranic story of Khidr and Musa عَلَيْهِ السَّلاَمُ, Khidr rebuilt the wall belonging to the orphans because their father was a righteous man. Some of the early scholars used to tell their children that, “Indeed I make nawafil for your sake.”

Jesus Said, "When the Comforter has Come - the Spirit of Truth, he will Teach you All Things"
And Thus the Trustworthy Spirit has Brought the Qur'an down upon your Heart O Muhammad, as a Detailed Explanation of All Things, and Indeed it is Mentioned in the Former Scriptures
61:6, Qur'an
[Remember] when Jesus, the son of Mary, said, "O Children of Israel, indeed I am the messenger of God to you confirming what is in my hands of the Torah and bringing good news of a messenger to come after me -

John 14:16, Gospel
[For] I will pray the [Creator], and He will give you another Comforter, that he may abide with you forever.

John 16:8 - 12, Gospel
And when he has come, he will expose the world of sin, and of righteousness, and of judgement. Of sin, because they do not believe in me; of righteousness, because I go to my [Creator], and you see me no more; of judgement, because the prince of this world is judged. I still have many things to say to you, but you cannot bear them now.

John 16:7, Gospel
Nevertheless I tell you the truth; it is expedient for you that I go away, for if I do not go away, the Comforter will not come to you; but if I depart, I will send him to you.

John 15:26, Gospel
[And] when the Comforter has come, whom I will send to you from the [Creator], [even] the Spirit of Truth, which proceeds from the [Creator], he will testify of me.

John 14:26, Gospel
[And] the Comforter, the Holy Spirit, whom the [Creator] will send in my name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said to you.

John 16:13, Gospel
[And thus,] when he, the Spirit of Truth, has come, he will guide you into all truth, for he will not speak of himself; but whatever he will hear, [that] he will speak, and he will show you things to come."

26:192 - 197, Qur'an
[So] indeed, [the Qur'an] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought [the Qur'an] down upon your heart, [O Muhammad] - that you may be of the warners in a clear Arabic language. And indeed, it is [mentioned] in the Scriptures of former [peoples]. And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?

12:111, Qur'an
[For] there was certainly a lesson in their stories for those of understanding. [The Qur'an] is not an invented narration, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.

13:43, Qur'an
[But] those who have disbelieved say, "You are not a messenger." Say, "God is sufficient as Witness between me and you, and whoever has knowledge of the Scripture -

16:102, Qur'an
[For] the Holy Spirit has brought [the Qur'an] down from your Lord in truth to make firm those who believe and as guidance and good news to those in submission [to God]."

42:52 - 53, Qur'an
And thus We have revealed a [Holy] Spirit to you [O Muhammad] by Our command. You did not know what the Scripture is or [what] faith [is], but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path - the path of God, to whom [belongs] whatever is in the heavens and whatever is on the earth. Unquestionably, [all] matters return to God.

5:19, Qur'an
[So] O People of the Scripture, Our messenger has come to you to make [the religion] clear to you after a period [of suspension] of messengers, lest you say, "No bringer of good news or warner came to us." But a bringer of good news and a warner has come to you. And God is Powerful over all things.

3:193, Qur'an
[So say,] "Our Lord, indeed we have heard a Caller [Comforter] calling to faith, [saying], 'Believe in your Lord,' and we have believed. Our Lord, so forgive our sins and remove our misdeeds from us and let us die with the righteous."

The terms Hadith and Sunnah are usually interchangeable, but they’re not the same thing. Sunnah literally means tradition or way. In Islamic context, Sunnah refers to Prophetic tradition. It refers to the Prophet Muhammad’s (a) sayings, (b) actions, and (c) tacit approvals regarding Islamic/religious matters. Therefore, not everything from the Prophet is Sunnah. Hadith, on the other hand, refers to the collected reports and narrations of the Prophet’s Sunnah. So, Sunnah is the actual thing and Hadith is simply literature.

Allah, in the Quran, commands every believing Muslim to obey the Prophet Muhammad unconditionally. So if there were someone we are allowed to blind-follow, that would be him.

Following the hadith is not explicitly mentioned in the Quran, however, it contains many verses regarding obedience to the Messenger. Because what the Messenger says, does, and approves of regarding matters of religion is Sunnah, because obeying the Prophet is obligatory, then following the Sunnah is obligatory (generally speaking). Since Sunnah is collected and is known to us through what we find in sound hadith, then following the hadith is, generally speaking, obligatory as well. The Hadith is our only access to the Prophet’s Sunnah, therefore, we must follow it.

We have sent you bearing witness, bringing good news, and warning so that you might all believe in Allah and His Messenger as well as honor, respect, and glorify Him in the morning and the evening. Those who pledge their allegiance to you (O Muhammad) pledge allegiance to Allah. Allah`s hand is over their hands. Those who break their pledge only break it against themselves. But as for those who fulfill the contract they have made with Allah, We will give them an immense reward. (Surat al-Fath: 8-10)

One who has taken a vow of allegiance to the Prophet (saas) has taken it to Allah (swt). Our Lord also tells us that: "Whoever obeys the Messenger has obeyed Allah." (Surat an-Nisa`: 80)

And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur’ân), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44)

[The believers are] those who follow the Messenger, the unlettered Prophet, whom they find written down with them in the Torah and the Gospel, commanding them to do right and forbidding them to do wrong, making good things lawful for them and bad things forbidden for them, relieving them of their heavy loads and the chains that were around them. Those who believe in him, honor and help him, and follow the Light that has been sent down with him are successful. (Surat al-A`raf: 157)

You should accept whatever the Messenger gives you and abandon whatever he tells you to abandon. Have taqwa of Allah... (Surat al-Hashr: 7)

These verses show that in addition to what the Quran prohibits, the Prophet can prohibit other things to his community. Therefore, our Prophet states in one hadith:

"Avoid that which I forbid you to do and do that which I command you to do to the best of your capacity." (Sahih Muslim, book 30, hadith no. 5818)

When Allah and His Messenger have decided something, no believing man or woman has a choice about [following or not following] it. Anyone who disobeys Allah and His Messenger is clearly misguided. (Surat al-Ahzab: 36)

But if anyone opposes the Messenger after the guidance has become clear to him, and follows a path other than that of the believers, We will hand him over to whatever he has turned to, and We will roast him in Hell. What an evil destination! (Surat an-Nisa`: 115)

Say (O Muhammad): "If you love Allah, then follow me and Allah will love you and forgive your sins." (Surah Al `Imran: 31)

The Sunnah is indivisible from the Quran. These two must be taken together, with the Quran being superior over the other. The Sunnah is the Prophet’s living interpretation of the Quran. In fact, in the context of Fiqh, one cannot solely rely on Quranic text and interpret it without referring to the Sunnah/Hadith for guidance or explanation/clarification.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ بَيْنَا أَنَا نَائِمٌ أُتِيتُ بِقَدَحِ لَبَنٍ فَشَرِبْتُ مِنْهُ، ثُمَّ أَعْطَيْتُ فَضْلِي عُمَرَ بْنَ الْخَطَّابِ ‏"‏‏.‏ قَالُوا فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ الْعِلْمَ ‏"‏‏.‏

Narrated `Abdullah bin `Umar: I heard Allah's Messenger (ﷺ) saying, "While I was sleeping, I saw that a cup full of milk was brought to me and I drank of it and gave the remaining of it to `Umar bin Al-Khattab." They asked. What have you interpreted (about the dream)? O Allah's Messenger (ﷺ)?" The Prophet (ﷺ) said. "(It is Religious) knowledge."


Sahih Bukhari
(Interpretation of Dreams)
Reference : Sahih al-Bukhari 7032
In-book reference : Book 91, Hadith 47

حَدَّثَنِي سَعِيدُ بْنُ مُحَمَّدٍ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ عُبَيْدَةَ بْنِ نَشِيطٍ، قَالَ قَالَ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ سَأَلْتُ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ ـ رضى الله عنهما ـ عَنْ رُؤْيَا، رَسُولِ اللَّهِ صلى الله عليه وسلم الَّتِي ذَكَرَ‏.‏

Narated Ubaidullah bin Abdullah: I asked Ibn Abbas about the dream of Allah's Messenger which he mentioned. (see following hadith)


Sahih Bukhari
(Interpretation of Dreams)
Reference : Sahih al-Bukhari 7033
In-book reference : Book 91, Hadith 48

فَقَالَ ابْنُ عَبَّاسٍ ذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ بَيْنَا أَنَا نَائِمٌ رَأَيْتُ أَنَّهُ وُضِعَ فِي يَدَىَّ سِوَارَانِ مِنْ ذَهَبٍ، فَفُظِعْتُهُمَا وَكَرِهْتُهُمَا، فَأُذِنَ لِي، فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ ‏"
‏‏.‏ فَقَالَ عُبَيْدُ اللَّهِ أَحَدُهُمَا الْعَنْسِيُّ الَّذِي قَتَلَهُ فَيْرُوزٌ بِالْيَمَنِ، وَالآخَرُ مُسَيْلِمَةُ‏.‏
Narrated `Abdullah bin `Abbas: Allah's Messenger (ﷺ) said, "While I was sleeping, two golden bangles were put in my two hands, so I got scared (frightened) and disliked it, but I was given permission to blow them off, and they flew away. I interpret it as a symbol of two liars who will appear." 'Ubaidullah said, "One of them was Al-`Ansi who was killed by Fairuz at Yemen and the other was Musailama (at Najd) .


Sahih Bukhari
(Interpretation of Dreams)
Reference : Sahih al-Bukhari 7034
In-book reference : Book 91, Hadith 49