Life has been challenging lately. In July I've faced some financial
setbacks, and also some personal setbacks that have hit me hard, and
drained me emotionally to the point where sometimes I just sit in my
padded computer chair and don't feel like getting up. I feel like I
hardly have the energy to get up and prepare some food to eat, let
alone pray, work, go to class, care for my daughter…
And yet I do get up. I go out and teach a 2.5 hour martial arts class
and I do itwith vigor, because my students are looking to me for
guidance and inspiration. I get up and domy volunteer job at the
Muslim community center. I get up and take my daughter to the lake or
themasjid, and have a tea party with her, and read her the latest
chapter of "Fish Face". I laugh with her and love her with everything
I've got, because she needs me. I don't have time for self-pity.
I get up and do my thing, because that's what it is to be a man (or
woman), to be a father (or mother), to be a Muslim, to be a friend, to
be alive! You get up anddo what you have to do. You pick your foot up
and take a step, then lift the other one and take anotherstep, and
before you know it you are moving ahead, and time has passed and your
problems have diminished and don't hurt quite so much, or maybe you
have overcome them entirely, because you are experiencing the joy of
life.Your love for Allah, and your gratitude, and your attentiveness
to the beautyand blessings around you, all wash the pain away likea
river.
That's what it is to be alive.SubhanAllah.
So, to all those reading thisnow, I send you light and love, and I
know that no matter what physical or emotional aches you are
experiencing, you will rise each morning with gratitude, you will take
a step and move ahead, you will love and laugh, you will push
self-pity to the side and live your lives with commitment, in the
short time that we all haveon this beautiful ball of brown and blue.
One last note: Eat healthy foods, drink water and – very important –
get enough sleep. These are all critical to maintaining an emotional
balance and moving forward in life witha positive attitude.
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Thursday, September 27, 2012
Allah guides those who struggle
Allah guides those who struggle. "And those who strive in Our cause,
We will surely guide them to Our paths." – Al-Ankaboot, 29:69.
Struggle may seem like something to be avoided, but the alternative is
to walk in dim light, seeing nothing clearly. If our lives consist of
sitting on the sofa watching TV, doing jobs without passion,
shruggingour shoulders at the suffering of others, and accepting the
unreality that is pushed at us by advertising and the media, then we
are living in shadow, even when the sun shines.
Yes, we all have bills to pay, and sometimes we work jobs that we are
not passionate about, in order to support our families. I have a
website about money transfer services, and another about paying bills
online. They are boring, but I spend time onthem because they earn
money. In my free time I struggle to do work that is important to me –
this website being a notable example. Even a short article might take
me two or three days to write, because of the limited timeI have to
work on it. Longer articles can take weeks. And yet people sometimes
tell me that my writing has changed their lives.
We can all find a little time every day to pursue what we love, and to
make a difference in people's lives, even in a small way. Beyond that,
we must strive to represent truth in everything we do: in our family
lives, our work, our entertainment – everything.
Imam Jamil Al-Amin wrote in 2006:
"In the heart there is an emptiness and a need which nothing can
satisfy except for the remembrance of Allah (swt). The only proof of
faith is in struggle, struggling in word and deed, in body and soul.
Thelack of faith will crush you far more than defeat ever could. 'And
what will explain to you the path that is steep?' (90:12). Conscious
struggle is the path that is steep. Struggle where bitter hardship and
misfortune and difficulty becomes sweet tasting to the soul."
There is no road to success except through the struggle for truth and
righteousness. This is actually good news, because if you're a seeker,
if you've got a nose for truth, if you care about justice, then you're
already struggling, walking a hard road. It's inevitable. Those who
pursue truth and speak it out loud are seen as strangers and
subversives. You might wonder sometimes if it's worth it, or if you're
moving in the right direction.
Don't worry. The fact that you're struggling means that Allah is
guiding you, and you're on the right road.
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We will surely guide them to Our paths." – Al-Ankaboot, 29:69.
Struggle may seem like something to be avoided, but the alternative is
to walk in dim light, seeing nothing clearly. If our lives consist of
sitting on the sofa watching TV, doing jobs without passion,
shruggingour shoulders at the suffering of others, and accepting the
unreality that is pushed at us by advertising and the media, then we
are living in shadow, even when the sun shines.
Yes, we all have bills to pay, and sometimes we work jobs that we are
not passionate about, in order to support our families. I have a
website about money transfer services, and another about paying bills
online. They are boring, but I spend time onthem because they earn
money. In my free time I struggle to do work that is important to me –
this website being a notable example. Even a short article might take
me two or three days to write, because of the limited timeI have to
work on it. Longer articles can take weeks. And yet people sometimes
tell me that my writing has changed their lives.
We can all find a little time every day to pursue what we love, and to
make a difference in people's lives, even in a small way. Beyond that,
we must strive to represent truth in everything we do: in our family
lives, our work, our entertainment – everything.
Imam Jamil Al-Amin wrote in 2006:
"In the heart there is an emptiness and a need which nothing can
satisfy except for the remembrance of Allah (swt). The only proof of
faith is in struggle, struggling in word and deed, in body and soul.
Thelack of faith will crush you far more than defeat ever could. 'And
what will explain to you the path that is steep?' (90:12). Conscious
struggle is the path that is steep. Struggle where bitter hardship and
misfortune and difficulty becomes sweet tasting to the soul."
There is no road to success except through the struggle for truth and
righteousness. This is actually good news, because if you're a seeker,
if you've got a nose for truth, if you care about justice, then you're
already struggling, walking a hard road. It's inevitable. Those who
pursue truth and speak it out loud are seen as strangers and
subversives. You might wonder sometimes if it's worth it, or if you're
moving in the right direction.
Don't worry. The fact that you're struggling means that Allah is
guiding you, and you're on the right road.
--
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Translate:
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14 killed in violence, firing incidents in Karachi, Pakistan
At least 14 people were killed in several incidents of firing and
violence in Pakistan's southern port city of Karachi on Wednesday.
The firing incidents started early in the morning when a political
activist was shot dead by unknown gunmen in the city, the attackers
fled after the attack and police could not find any clue about them
yet. Police said that the attack on theactivist seemed to be
politically motivated and they would arrest the culprits soon.
Later, eleven more people were killed in various incidents of firing
across ofthe city, meanwhile two bodies with eminent marks of violence
were found by the residents in the restive Layari area of the city.
Tension gripped the areas where killings took place and schools and
business activities were closed.
Earlier on Tuesday, 14 people including two political activists of the
Karachi's influential political party Muttahida Quami Movement (MQM)
and four members of a religious group were killedin the city. The
fresh wave of violence rose at the time when the relation between two
major political parties, the leading Pakistan Peoples' Party (PPP) and
its coalition partner MQM became tensed over the structure of local
body management system.
Local media reported that president Zardari, the co-Chairman of PPP
called MQM's leader Altaf Hussainon late Wednesday night and assured
to remove hisgrievances. The MQM's leader also appreciated the
president's move, and the situation thawed between the two political
parties.
Karachi remained under the menace of target killing on ethnic,
religious and political basis since the beginning of this year.
According to Human Rights Commission of Pakistan, an estimated 1,406
people have been killed in separate incidentsof target killing across
the city since the beginning of this year.
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- - - -
violence in Pakistan's southern port city of Karachi on Wednesday.
The firing incidents started early in the morning when a political
activist was shot dead by unknown gunmen in the city, the attackers
fled after the attack and police could not find any clue about them
yet. Police said that the attack on theactivist seemed to be
politically motivated and they would arrest the culprits soon.
Later, eleven more people were killed in various incidents of firing
across ofthe city, meanwhile two bodies with eminent marks of violence
were found by the residents in the restive Layari area of the city.
Tension gripped the areas where killings took place and schools and
business activities were closed.
Earlier on Tuesday, 14 people including two political activists of the
Karachi's influential political party Muttahida Quami Movement (MQM)
and four members of a religious group were killedin the city. The
fresh wave of violence rose at the time when the relation between two
major political parties, the leading Pakistan Peoples' Party (PPP) and
its coalition partner MQM became tensed over the structure of local
body management system.
Local media reported that president Zardari, the co-Chairman of PPP
called MQM's leader Altaf Hussainon late Wednesday night and assured
to remove hisgrievances. The MQM's leader also appreciated the
president's move, and the situation thawed between the two political
parties.
Karachi remained under the menace of target killing on ethnic,
religious and political basis since the beginning of this year.
According to Human Rights Commission of Pakistan, an estimated 1,406
people have been killed in separate incidentsof target killing across
the city since the beginning of this year.
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A married Christian woman wants to become Muslim and marry a Muslim man
http://aydnajimudeen.blogspot.com/
--
Im christian and married but has been separated for10 years without
legal procedures.I was planning of turning to Islam? can i marry a
Muslim man after I converted to Muslim even though my first marriage
is not annulled?
Praise be to Allah.
Firstly:
We ask Allah to bless you and enable you to enter His religion, and we
hope that that will be in the near future.
Secondly:
If a woman becomes Muslim and her husband does not become Muslim until
her 'iddah (waiting period following divorce or separation) is over,
thenit is her choice. If she wants she may marry someone else or if
she wants she may wait in thehope that he may become Muslim one day.
Ibn al-Qayyim (may Allah have mercy on him) said: What is indicated by
the ruling of the Prophet (blessings and peace of Allah be upon him)
is that the marriage contract is put on hold; if he becomesMuslim
before the end of her 'iddah, then she is his wife, but once her
'iddah ends, she may marry whoever she wants, or if she likes she may
wait for him, and if he becomes Muslim then she is still his wife,
with no need for a new marriage contract.
End quote from Zaad al-Ma'aad fi Hadi Khayr al-'Ibaad, 5/137
For more information please see the answer to question no. 21690
Based on that, if you have become Muslim and your 'iddah has ended,
and your husband has not become Muslim, in this case it is permissible
for you to marry a Muslim man and it is not stipulated that you
shouldget a divorce from the firsthusband, because the marriage was
annulled when you became Muslim.
Imam ash-Shaafa'i (may Allah have mercy on him) said: If one of the
spouses became Muslim before theother, and the husband had already
consummatedthe marriage with the wife, it is not permissible for the
husband to have intercourse with the wife, and the marriage is
suspended until the end ofthe 'iddah. If the partner who had not yet
become Muslim does become Muslim before the end of the 'iddah, then
the marriage is still valid. But if he does not become Muslim before
the end of the 'iddah, then the marriage is ended, and it is an
annulment without adivorce, and the woman may marry whoever she wishes
from that point.
End quote from al-Umm, 5/49
The length of the 'iddah inthis case starts from the time when the
wife became Muslim and it lastsfor three menstrual cycles if she
menstruates, three months if she has passed menopause, and until she
gives birth if she is pregnant.
And Allah knows best.
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--
Im christian and married but has been separated for10 years without
legal procedures.I was planning of turning to Islam? can i marry a
Muslim man after I converted to Muslim even though my first marriage
is not annulled?
Praise be to Allah.
Firstly:
We ask Allah to bless you and enable you to enter His religion, and we
hope that that will be in the near future.
Secondly:
If a woman becomes Muslim and her husband does not become Muslim until
her 'iddah (waiting period following divorce or separation) is over,
thenit is her choice. If she wants she may marry someone else or if
she wants she may wait in thehope that he may become Muslim one day.
Ibn al-Qayyim (may Allah have mercy on him) said: What is indicated by
the ruling of the Prophet (blessings and peace of Allah be upon him)
is that the marriage contract is put on hold; if he becomesMuslim
before the end of her 'iddah, then she is his wife, but once her
'iddah ends, she may marry whoever she wants, or if she likes she may
wait for him, and if he becomes Muslim then she is still his wife,
with no need for a new marriage contract.
End quote from Zaad al-Ma'aad fi Hadi Khayr al-'Ibaad, 5/137
For more information please see the answer to question no. 21690
Based on that, if you have become Muslim and your 'iddah has ended,
and your husband has not become Muslim, in this case it is permissible
for you to marry a Muslim man and it is not stipulated that you
shouldget a divorce from the firsthusband, because the marriage was
annulled when you became Muslim.
Imam ash-Shaafa'i (may Allah have mercy on him) said: If one of the
spouses became Muslim before theother, and the husband had already
consummatedthe marriage with the wife, it is not permissible for the
husband to have intercourse with the wife, and the marriage is
suspended until the end ofthe 'iddah. If the partner who had not yet
become Muslim does become Muslim before the end of the 'iddah, then
the marriage is still valid. But if he does not become Muslim before
the end of the 'iddah, then the marriage is ended, and it is an
annulment without adivorce, and the woman may marry whoever she wishes
from that point.
End quote from al-Umm, 5/49
The length of the 'iddah inthis case starts from the time when the
wife became Muslim and it lastsfor three menstrual cycles if she
menstruates, three months if she has passed menopause, and until she
gives birth if she is pregnant.
And Allah knows best.
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Tourism in Goa Beaches
Tourism is Goa 's primary industry: it handles 12% [ 1 ] of all
foreign tourist arrivals in India . Prachi Desai has been appointed as
the face of Goa Tourism.
The state of Goa is famous for its excellent beaches, churches, and
temples. BomJesus Basilica is another famous attraction in Goa. Fort
Aguada too is a major tourist attraction. Recently a Wax Museum on
Indian history, culture and heritage has also opened inOld Goa.
This tiny state is situated on the west coast of India , between the
borders of Maharashtra and Karnatakaand is better known to the world
as the former Portuguese enclave on Indian soil. With the rule ofthe
Portuguese for over 450 years and the consequential influence of the
Latin culture, Goa presents a somewhat different picture to the
foreign visitor than any other part of the country.
-
Beaches:
One of the reasons to visit Goa is its beaches. About 125 KM of the
coast line is dotted with beaches. Thesebeaches are divided into North
Goa and South Goa Beaches. The further north or south you go, the more
isolated the beaches get. However, if you're looking for people, then
visit some of the more popular beaches like Baga and Anjuna. These
beaches are lined with shacks that provide fresh sea food and drinks.
Some shacks arrange special events to attract more customers.
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- - - -
foreign tourist arrivals in India . Prachi Desai has been appointed as
the face of Goa Tourism.
The state of Goa is famous for its excellent beaches, churches, and
temples. BomJesus Basilica is another famous attraction in Goa. Fort
Aguada too is a major tourist attraction. Recently a Wax Museum on
Indian history, culture and heritage has also opened inOld Goa.
This tiny state is situated on the west coast of India , between the
borders of Maharashtra and Karnatakaand is better known to the world
as the former Portuguese enclave on Indian soil. With the rule ofthe
Portuguese for over 450 years and the consequential influence of the
Latin culture, Goa presents a somewhat different picture to the
foreign visitor than any other part of the country.
-
Beaches:
One of the reasons to visit Goa is its beaches. About 125 KM of the
coast line is dotted with beaches. Thesebeaches are divided into North
Goa and South Goa Beaches. The further north or south you go, the more
isolated the beaches get. However, if you're looking for people, then
visit some of the more popular beaches like Baga and Anjuna. These
beaches are lined with shacks that provide fresh sea food and drinks.
Some shacks arrange special events to attract more customers.
--
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Translate:
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Friday Prayers ~ Ruling on not going to Jumu’ah
What is the punishment ofnot going to salat al jummah. Can you please
back up the answer with ahadith.
Praise be to Allaah.
If a person for whom Jumu'ah is obligatory doesnot attend and does not
have a valid excuse, this is a major sin. Whoever doesnot attend three
Jumu'ahs (in a row) out of negligence has a seal placed over his heart
and is regarded as one of the ghaafileen (negligent, heedless). Muslim
narratedin his Saheeh from Abu Hurayrah and Ibn 'Umar (may Allaah be
pleased with them both), that theyheard the Prophet (peace and
blessings of Allaah be upon them) say from his minbar: "People should
definitely stop neglecting Jumu'ah, or else Allaah willmost certainly
seal their hearts and they will most certainly be among the
ghaafileen."
According to another hadeeth: "Whoever neglects three jumu'ahs (in a
row) out of negligence will have a sealplaced upon his heart." This is
a spiritual punishment, which is more severe that a physical
punishment such as imprisonment or flogging. The Muslim ruler should
punish those who fail to attend Jumu'ah prayers with no excuse, as a
deterrent. Let each Muslim fear Allaah and notmiss performing one of
the obligatory duties enjoined by Him, lest he expose himself to the
punishment of Allaah; let him adhere to that which Allaah has made
obligatory so that he may earn the reward of Allaah. And Allaah
bestows His Bounty upon whomsoeverHe wills.
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- - - -
back up the answer with ahadith.
Praise be to Allaah.
If a person for whom Jumu'ah is obligatory doesnot attend and does not
have a valid excuse, this is a major sin. Whoever doesnot attend three
Jumu'ahs (in a row) out of negligence has a seal placed over his heart
and is regarded as one of the ghaafileen (negligent, heedless). Muslim
narratedin his Saheeh from Abu Hurayrah and Ibn 'Umar (may Allaah be
pleased with them both), that theyheard the Prophet (peace and
blessings of Allaah be upon them) say from his minbar: "People should
definitely stop neglecting Jumu'ah, or else Allaah willmost certainly
seal their hearts and they will most certainly be among the
ghaafileen."
According to another hadeeth: "Whoever neglects three jumu'ahs (in a
row) out of negligence will have a sealplaced upon his heart." This is
a spiritual punishment, which is more severe that a physical
punishment such as imprisonment or flogging. The Muslim ruler should
punish those who fail to attend Jumu'ah prayers with no excuse, as a
deterrent. Let each Muslim fear Allaah and notmiss performing one of
the obligatory duties enjoined by Him, lest he expose himself to the
punishment of Allaah; let him adhere to that which Allaah has made
obligatory so that he may earn the reward of Allaah. And Allaah
bestows His Bounty upon whomsoeverHe wills.
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4a. Friday Prayers ~
4a.
Imaam Maalik ibn Anas (may Allaah have mercy on him)said: "The later
generations of this ummah will not be reformed by anything except that
by which the first generation was reformed." This was also the view of
other imaams after him. And Allaah is thesource of strength./
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- - - -
Imaam Maalik ibn Anas (may Allaah have mercy on him)said: "The later
generations of this ummah will not be reformed by anything except that
by which the first generation was reformed." This was also the view of
other imaams after him. And Allaah is thesource of strength./
--
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Friday Prayers ~ 4. Ruling on doing Zuhr prayer after Jumu’ah
There is a town where there are nearly thirty-fivemosques in which
Jumu'ahprayers are held. When the worshippers finish Jumu'ah, they
pray Zuhr afterwards. Is this action permitted or not?
Praise be to Allaah.
It is a well established factin Islam (such that no Muslim has any
excuse for not knowing), and the shar'i evidence indicates, that
Allaah has not prescribed any prayer at noon time on Fridays except
one obligatory prayer for men who are residents and are settled (i.e.,
not traveling), free and accountable, which is Jumu'ah prayer. If the
Muslims do that, then there is no other obligation upon them, be it
Zuhr or any other prayer. Jumu'ah prayer is the obligation of that
time. The Prophet (peace and blessings of Allaah be upon him), his
companions (may Allaah be pleased with them), and the righteous salaf
who came after them, did not pray any other obligatory prayer after
Jumu'ah. The action to which you refer was introduced many
centurieslater, and undoubtedly it is one of the newly-invented
innovations of which the Prophet (peace and blessings of Allaah be
upon him) said: "Beware of newly-invented matters, for every
newly-invented matter is an innovation, and every innovation is a
going astray." (Narrated by Abu Dawood, 3991)
And he (peace and blessings of Allaah be upon him) said: "Whoever
innovates something in this matter of ours [Islam] that is not part of
it will have it rejected." (Narrated by al-Bukhaari and Muslim).
Undoubtedly praying Zuhr after Jumu'ahis something innovated which is
not a part of the matter of the Prophet (peace and blessings of Allaah
be upon him), so it is to be rejected and is to be included in the
innovations and misguidance against which the Prophet (peace and
blessings of Allaah be upon him) warned us. The scholars have drawn
attention to that, including Shaykh Jamaal al-Deen al-Qaasimi, in his
book Islaah al-Masaajid min al-Bida' wa'l-'Awaa'id and Shaykh Muhammad
Ahmad 'Abd al-Salaam in his book al-Sunan wa'l-Mubtada'aat.
If someone were to say, "We only do that in order to be on the safe
side, lest our Jumu'ah prayer was not valid," our answer is that he
should be told thatthe basic principle is that the Jumu'ah prayer is
validand is sound and that it is not obligatory to pray Zuhr, indeed
it is not permissible to do so at thetime of Jumu'ah for those for
whom Jumu'ah is obligatory. Being on the safe side is prescribed in
cases where the way of the Sunnah is not clear, and there is some
doubt and uncertainty. But in a case such as this it is not the matter
of doubt; rather we know from the evidence that what is obligatory is
Jumu'ah prayer only, so it is not permissible to do something else
instead or in addition to it on the grounds that this is an action
with the intention of being on the safe side, or to institute a new
way which Allaah has not prescribed. Praying Zuhr atthis time is
contrary to theshar'i evidence which is well established and no Muslim
has any excuse for not knowing, so we must not do this and we must
beware of it. There are no grounds for doing this, rather it comes
from the waswaas (insinuating whispers) of the Shaytaan which he
whispers to people so as to prevent them from following true guidance
and institutes forthem a religion which Allaah has not allowed. This
is similar to the way in which he makes the idea of "being on the safe
side" when doing wudoo' attractive to them, until hemakes wudoo' a
torment for them, and it takes all their time; whenever they have
almost finished, he whispers to them that they have not done it
properly or they have not done such and such. He does the same thing
to some of them in the prayer; when a person says takbeer for the
prayer, he whispers to himthat he did not say the takbeer, and he
keeps whispering to him that he did not say takbeer, and the person
keeps on saying takbeer after takbeer, until the first rak'ah is over,
or until the recitation or most of it is over. This is one of the
traps and snares of the Shaytaan, who is keen to annul the good deeds
of the Muslim and make him confused about his religion. We ask Allaah
to keep us and all the Muslims safe and sound from his traps, snares
and insinuating whispers, for He is the All-Hearing, Ever-Near.
Conclusion:
Praying Zuhr after Jumu'ahis a bid'ah and a going astray, instituting
a new way which Allaah has not prescribed. We must not do this; we
must beware of it and warn people against it, and limit ourselves to
doing Jumu'ah prayer only, as was the way of the Messenger of Allaah
(peaceand blessings of Allaah be upon him), his companions after him
and those who have followed them in truth until the present day. This
is the truth concerning which there is no doubt. Imaam Maalik ibn Anas
(may Allaah have mercy on him)said:
:->
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- - - -
Jumu'ahprayers are held. When the worshippers finish Jumu'ah, they
pray Zuhr afterwards. Is this action permitted or not?
Praise be to Allaah.
It is a well established factin Islam (such that no Muslim has any
excuse for not knowing), and the shar'i evidence indicates, that
Allaah has not prescribed any prayer at noon time on Fridays except
one obligatory prayer for men who are residents and are settled (i.e.,
not traveling), free and accountable, which is Jumu'ah prayer. If the
Muslims do that, then there is no other obligation upon them, be it
Zuhr or any other prayer. Jumu'ah prayer is the obligation of that
time. The Prophet (peace and blessings of Allaah be upon him), his
companions (may Allaah be pleased with them), and the righteous salaf
who came after them, did not pray any other obligatory prayer after
Jumu'ah. The action to which you refer was introduced many
centurieslater, and undoubtedly it is one of the newly-invented
innovations of which the Prophet (peace and blessings of Allaah be
upon him) said: "Beware of newly-invented matters, for every
newly-invented matter is an innovation, and every innovation is a
going astray." (Narrated by Abu Dawood, 3991)
And he (peace and blessings of Allaah be upon him) said: "Whoever
innovates something in this matter of ours [Islam] that is not part of
it will have it rejected." (Narrated by al-Bukhaari and Muslim).
Undoubtedly praying Zuhr after Jumu'ahis something innovated which is
not a part of the matter of the Prophet (peace and blessings of Allaah
be upon him), so it is to be rejected and is to be included in the
innovations and misguidance against which the Prophet (peace and
blessings of Allaah be upon him) warned us. The scholars have drawn
attention to that, including Shaykh Jamaal al-Deen al-Qaasimi, in his
book Islaah al-Masaajid min al-Bida' wa'l-'Awaa'id and Shaykh Muhammad
Ahmad 'Abd al-Salaam in his book al-Sunan wa'l-Mubtada'aat.
If someone were to say, "We only do that in order to be on the safe
side, lest our Jumu'ah prayer was not valid," our answer is that he
should be told thatthe basic principle is that the Jumu'ah prayer is
validand is sound and that it is not obligatory to pray Zuhr, indeed
it is not permissible to do so at thetime of Jumu'ah for those for
whom Jumu'ah is obligatory. Being on the safe side is prescribed in
cases where the way of the Sunnah is not clear, and there is some
doubt and uncertainty. But in a case such as this it is not the matter
of doubt; rather we know from the evidence that what is obligatory is
Jumu'ah prayer only, so it is not permissible to do something else
instead or in addition to it on the grounds that this is an action
with the intention of being on the safe side, or to institute a new
way which Allaah has not prescribed. Praying Zuhr atthis time is
contrary to theshar'i evidence which is well established and no Muslim
has any excuse for not knowing, so we must not do this and we must
beware of it. There are no grounds for doing this, rather it comes
from the waswaas (insinuating whispers) of the Shaytaan which he
whispers to people so as to prevent them from following true guidance
and institutes forthem a religion which Allaah has not allowed. This
is similar to the way in which he makes the idea of "being on the safe
side" when doing wudoo' attractive to them, until hemakes wudoo' a
torment for them, and it takes all their time; whenever they have
almost finished, he whispers to them that they have not done it
properly or they have not done such and such. He does the same thing
to some of them in the prayer; when a person says takbeer for the
prayer, he whispers to himthat he did not say the takbeer, and he
keeps whispering to him that he did not say takbeer, and the person
keeps on saying takbeer after takbeer, until the first rak'ah is over,
or until the recitation or most of it is over. This is one of the
traps and snares of the Shaytaan, who is keen to annul the good deeds
of the Muslim and make him confused about his religion. We ask Allaah
to keep us and all the Muslims safe and sound from his traps, snares
and insinuating whispers, for He is the All-Hearing, Ever-Near.
Conclusion:
Praying Zuhr after Jumu'ahis a bid'ah and a going astray, instituting
a new way which Allaah has not prescribed. We must not do this; we
must beware of it and warn people against it, and limit ourselves to
doing Jumu'ah prayer only, as was the way of the Messenger of Allaah
(peaceand blessings of Allaah be upon him), his companions after him
and those who have followed them in truth until the present day. This
is the truth concerning which there is no doubt. Imaam Maalik ibn Anas
(may Allaah have mercy on him)said:
:->
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Friday Prayers ~ Can Jumu’ah prayer be held in Dar al-Harb?
If we say that some country is dar al-harb (abode of war) or dar kufr
(abode of disbelief), do wehave to pray Jumu'ah there? In other words,
do we have to gather for Friday (Jumu'ah) prayer in dar al-harb or dar
kufr?
Praise be to Allaah.
Allaah has enjoined Jumu'ah upon the Muslimswho are settled in a city
orvillage, and He has forbidden them to becomedistracted from that by
buying and selling, etc, because of the general meaning of the verse
(interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
And it was narrated in the hadeeth of 'Abd-Allaah ibn'Umar and Abu
Hurayrah (may Allaah be pleased with them) that they heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say
from the minbar: "There are people who should stop neglecting Jumu'ah,
or else Allaah will put a seal on their hearts, then they will surely
be among the negligent." (Muslim 2/591). And the ummah is agreed on
the fact that Jumu'ah is obligatory. There is no sound evidence in
sharee'ah to indicate that the obligation of praying Jumu'ah applies
only in dar al-Islam and not in daral-harb, so the Muslims who are
settled in dar al-kufr are obliged to perform Jumu'ah prayer if the
conditions are met, following the general meaning of the texts of the
Qur'aan and Sunnah which indicate that it is anindividual obligation
(fard 'ayn) on the Muslims, if theconditions stipulated by sharee'ah
are met.
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(abode of disbelief), do wehave to pray Jumu'ah there? In other words,
do we have to gather for Friday (Jumu'ah) prayer in dar al-harb or dar
kufr?
Praise be to Allaah.
Allaah has enjoined Jumu'ah upon the Muslimswho are settled in a city
orvillage, and He has forbidden them to becomedistracted from that by
buying and selling, etc, because of the general meaning of the verse
(interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
And it was narrated in the hadeeth of 'Abd-Allaah ibn'Umar and Abu
Hurayrah (may Allaah be pleased with them) that they heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say
from the minbar: "There are people who should stop neglecting Jumu'ah,
or else Allaah will put a seal on their hearts, then they will surely
be among the negligent." (Muslim 2/591). And the ummah is agreed on
the fact that Jumu'ah is obligatory. There is no sound evidence in
sharee'ah to indicate that the obligation of praying Jumu'ah applies
only in dar al-Islam and not in daral-harb, so the Muslims who are
settled in dar al-kufr are obliged to perform Jumu'ah prayer if the
conditions are met, following the general meaning of the texts of the
Qur'aan and Sunnah which indicate that it is anindividual obligation
(fard 'ayn) on the Muslims, if theconditions stipulated by sharee'ah
are met.
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It is part of the Sunnah to turn one’s face towards the khateeb and look at him
Friday Prayers ~ During the Friday khutbah,some of the worshippers
look at the khateeb; some look straight ahead; some look at the
ground; and some close their eyes. Is there a specific Sunnah
regarding this matter?
Praise be to Allaah.
It was narrated in a saheeh hadeeth that one of the companions of the
Prophet (peace and blessings of Allaah be upon him) said: when the
Prophet (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him.
(al-Silsilat al_Saheehah by al-Albaani, no. 2080)
It was narrated that Abaanibn 'Abd-Allaah al-Bajili said: I saw 'Udayy
ibn Thaabit turning to face theimaam when he stood to deliver the
khutbah. I said to him, I saw you turn your face towards the imaam. He
said, I saw the Companions of the Prophet (peace and blessings of
Allaah be upon him) doing that.
It was narrated that 'Abd-Allaah ibn Mas'ood said: when the Messenger
of Allaah (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him him. This was narrated by
al-Tirmidhi, who said, in the same chapter there are reports narrated
from Ibn 'Umar and Muhammadibn al-Fadl. According to the scholars
among the companions of the Prophet (peace and blessings of Allaah be
upon him) and others, thisis to be followed. They regard it as
mustahabb to turn to face the imaam when he delivers the khutbah. This
is the view of Sufyaan al-Thawri, al-Shaafa'i, Ahmad and Ishaaq.
It was narrated that Yahyaa ibn Sa'eed al-Ansaari said: "The Sunnah
when the imaam sits on the minbar on Friday is for all the people to
turn their faces towardshim."
It was narrated from Naafi' that Ibn 'Umar used to finish his tasbeeh
before the imaam came out; when he came out, hewould turn to face him
before the imaam even satdown.
Al-Albaani (may Allaah have mercy on him) compiled these ahaadeethin
al-Silsilat al-Saheehah, no. 2080, and commented on them.
It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) sat on the minbar and we sat aroundhim." (Narrated by
al-Bukhaari, 921)
Al-Bukhaari narrated the hadeeth in "Chapter: The imaam facing the
people, and the people turning their faces towards the imaam when he
delivers the khutbah, and Ibn 'Umar and Anas (may Allaah be pleased
with them) turning their faces towards the imaam."
The point of the hadeeth is that the fact that they sat around him to
listen tohis words implies that they were looking at him in most
cases. This is not affected by what was said earlier about the khateeb
standing during the khutbah, because this implies that he used to
speak whilst he was sitting in a high place and they were sitting at a
lower point. If that was the case at times other than the khutbah,
then it is more appropriate to do that at the time of the khutbah
because there is the command to listen to it attentively.
He said:
"One of the reasons for their turning their faces towards the imaam is
to facilitate their listening to his words, and to observe good
manners when listening to him. If a person turn his face towards him
with the proper physical posture and a focused mind, that will better
enable them to understand his preaching and is in accordance with the
reason why the khateeb is commanded to stand."
And Allaah knows best.
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look at the khateeb; some look straight ahead; some look at the
ground; and some close their eyes. Is there a specific Sunnah
regarding this matter?
Praise be to Allaah.
It was narrated in a saheeh hadeeth that one of the companions of the
Prophet (peace and blessings of Allaah be upon him) said: when the
Prophet (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him.
(al-Silsilat al_Saheehah by al-Albaani, no. 2080)
It was narrated that Abaanibn 'Abd-Allaah al-Bajili said: I saw 'Udayy
ibn Thaabit turning to face theimaam when he stood to deliver the
khutbah. I said to him, I saw you turn your face towards the imaam. He
said, I saw the Companions of the Prophet (peace and blessings of
Allaah be upon him) doing that.
It was narrated that 'Abd-Allaah ibn Mas'ood said: when the Messenger
of Allaah (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him him. This was narrated by
al-Tirmidhi, who said, in the same chapter there are reports narrated
from Ibn 'Umar and Muhammadibn al-Fadl. According to the scholars
among the companions of the Prophet (peace and blessings of Allaah be
upon him) and others, thisis to be followed. They regard it as
mustahabb to turn to face the imaam when he delivers the khutbah. This
is the view of Sufyaan al-Thawri, al-Shaafa'i, Ahmad and Ishaaq.
It was narrated that Yahyaa ibn Sa'eed al-Ansaari said: "The Sunnah
when the imaam sits on the minbar on Friday is for all the people to
turn their faces towardshim."
It was narrated from Naafi' that Ibn 'Umar used to finish his tasbeeh
before the imaam came out; when he came out, hewould turn to face him
before the imaam even satdown.
Al-Albaani (may Allaah have mercy on him) compiled these ahaadeethin
al-Silsilat al-Saheehah, no. 2080, and commented on them.
It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) sat on the minbar and we sat aroundhim." (Narrated by
al-Bukhaari, 921)
Al-Bukhaari narrated the hadeeth in "Chapter: The imaam facing the
people, and the people turning their faces towards the imaam when he
delivers the khutbah, and Ibn 'Umar and Anas (may Allaah be pleased
with them) turning their faces towards the imaam."
The point of the hadeeth is that the fact that they sat around him to
listen tohis words implies that they were looking at him in most
cases. This is not affected by what was said earlier about the khateeb
standing during the khutbah, because this implies that he used to
speak whilst he was sitting in a high place and they were sitting at a
lower point. If that was the case at times other than the khutbah,
then it is more appropriate to do that at the time of the khutbah
because there is the command to listen to it attentively.
He said:
"One of the reasons for their turning their faces towards the imaam is
to facilitate their listening to his words, and to observe good
manners when listening to him. If a person turn his face towards him
with the proper physical posture and a focused mind, that will better
enable them to understand his preaching and is in accordance with the
reason why the khateeb is commanded to stand."
And Allaah knows best.
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Friday Prayers ~ Acts of worship which are prescribed on Fridays
He also said:
The scholars said that the reason why it is forbidden to single out
Friday for fasting is that Friday is a day of du'aa', dhikr and
worship, such as ghusl, going early to the prayer, waiting for the
prayer, listening to the khutbah and reciting a lot of dhikr
afterwards, because Allaahsays (interpretation of the meaning):
"Then when the (Jumu'ah) Salaah (prayer) is ended, you may disperse
through the land, and seek the Bounty of Allaah (by working), and
remember Allaah much"
[al-Jumu'ah 62:10]
And there are other acts ofworship to be done on this day. So it is
preferable not to fast then, as this will help a person to perform
these duties in anenergetic manner and enjoy them without feeling
bored or tired. Thisis like the pilgrim on the day of 'Arafah in
'Arafah, because the Sunnah is for him not to fast on that day for the
same reason… This is the reason for not allowing singling out Friday
for fasting. And it was said that the reason isso that people will
not go to extremes in venerating it as happened in the case of
Saturday. But this view is weak, because on that day we offer Jumu'ah
prayer and do other acts of worship which are a kind of veneration.
And it was said that the reason for its prohibition is so that people
would not think that this was obligatory. This is also a weak view
because it is encouraged to fast on Mondays and there was nofear that
anyone would think it was obligatory. Noattention should be paid to
this far-fetched view. The same argument is applicable in the case of
fasting the day of 'Arafah and the day of 'Ashoora', etc. The correct
view is that which we have statedabove.
And Allaah knows best.
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The scholars said that the reason why it is forbidden to single out
Friday for fasting is that Friday is a day of du'aa', dhikr and
worship, such as ghusl, going early to the prayer, waiting for the
prayer, listening to the khutbah and reciting a lot of dhikr
afterwards, because Allaahsays (interpretation of the meaning):
"Then when the (Jumu'ah) Salaah (prayer) is ended, you may disperse
through the land, and seek the Bounty of Allaah (by working), and
remember Allaah much"
[al-Jumu'ah 62:10]
And there are other acts ofworship to be done on this day. So it is
preferable not to fast then, as this will help a person to perform
these duties in anenergetic manner and enjoy them without feeling
bored or tired. Thisis like the pilgrim on the day of 'Arafah in
'Arafah, because the Sunnah is for him not to fast on that day for the
same reason… This is the reason for not allowing singling out Friday
for fasting. And it was said that the reason isso that people will
not go to extremes in venerating it as happened in the case of
Saturday. But this view is weak, because on that day we offer Jumu'ah
prayer and do other acts of worship which are a kind of veneration.
And it was said that the reason for its prohibition is so that people
would not think that this was obligatory. This is also a weak view
because it is encouraged to fast on Mondays and there was nofear that
anyone would think it was obligatory. Noattention should be paid to
this far-fetched view. The same argument is applicable in the case of
fasting the day of 'Arafah and the day of 'Ashoora', etc. The correct
view is that which we have statedabove.
And Allaah knows best.
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Friday Prayers ~ Acts of worship which are prescribed on Fridays
I know that Friday has many virtues. Could you tell me some acts of
worship that I can do on this day?.
Praise be to Allaah.
Yes, Friday is a good day; there are many ahaadeethwhich speak of its
virtues. See Question no. 9211 .
There are many acts of worship which are prescribed for the Muslim to
do on this day. These include:
1 – Salaat al-Jumu'ah (Friday prayer)
Allaah says (interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
Ibn al-Qayyim (may Allaahhave mercy on him) said in Zaad al-Ma'aad (1/376):
Friday prayer is one of the most important obligations in Islam, and
one of the greatest gatherings of the Muslims. Gathering on Friday is
more important and more obligatory than any other gathering apart from
'Arafah. Whoever neglects it, Allaah will place a seal on his heart.
It was narrated from Abu'l-Ja'd al-Damari – whowas a companion of the
Prophet (peace and blessings of Allaah be upon him) – that the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever neglects
three Jumu'ahs, Allaah will place a seal on his heart."
Narrated by Abu Dawood, 1052; classed as saheeh byal-Albaani in Saheeh
Abi Dawood, 928
It was narrated from 'Abd-Allaah ibn 'Umar and Abu Hurayrah that they
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say on the minbar:
"Let people stop neglecting Jumu'ah, or Allaah will place a seal on
their hearts, then they willbe among those who are neglectful."
Narrated by Muslim, 865.
2 – Making a lot of du'aa'.
On this day there is a time when a person's Lord will answer his
du'aa' – by Allaah's leave.
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that theMessenger of Allaah (peaceand blessings of Allaah be upon him)
mentioned Friday and said: "On this day there is a time when no Muslim
stands and prays, asking Allaah for something, but Allaah will grant
him it" – and he gestured with his hands toindicate how short that
time is.
Narrated by al-Bukhaari, 893; Muslim, 852
3 – Reading Soorat al-Kahf.
It was narrated from Abu Sa'eed al-Khduri that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever reads Soorat al-Kahf
on Friday, he will be illuminated with light between the two
Fridays."Narrated by al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Targheeb, 836
4 – Sending a lot of blessings upon the Prophet (peace and blessings
of Allaah be upon him).
It was narrated from Aws ibn Aws that the Prophet (peace and blessings
of Allaah be upon him) said: "The best of your days is Friday. On that
day Adam (peace be upon him) was created; on that day he died; on that
day the Trumpet will be blown; and on that day all of creation will
swoon. So send a great deal of blessings upon me, for your blessings
will be shown to me." They said, "O Messenger of Allaah, how will our
blessings upon you be shown to you when you have turned to dust?" He
said, "Allaah has forbidden the earth to consume the bodies of the
Prophets, peace be upon them."
Narrated by Abu Dawood, 1047; classed as saheeh byIbn al-Qayyim in his
comments on Sunan Abi Dawood, 4/273; classed assaheeh by al-Albaani in
Saheeh Abi Dawood, 925.
He said in 'Awn al-Ma'bood:
Friday is singled out because it is the best of days and the chosen
day. So there is an advantage to sending blessings upon him on that
day that is notpresent on any other day.
Along with these virtues and acts of worship, the Prophet (peace and
blessings of Allaah be upon him) forbade singling out Friday for
fasting, or singling out thenight of Friday for doing acts of worship
that are not narrated in sharee'ah.
It was narrated from Abu Hurayrah that the Prophet(peace and blessings
of Allaah be upon him) said: "Do not single out the night of Friday
for qiyaam al-layl, and do not single out the day of Friday for
fasting, unless that is part of the habitual fasting of any one of
you."
(Narrated by Muslim, 1144).
Al-San'aani said in Subul al-Salaam:
This hadeeth indicates that it is haraam to single out the night of
Friday for worship or reading Qur'aan that is not one's regular
custom, apart fromthat which is indicated in the texts, such as
reading Soorat al-Kahf.
Al-Nawawi said:
This hadeeth clearly statesthat it is forbidden to single out the
night of Friday for prayer or the day of Friday for fasting. Itis
agreed (among the scholars) that this is makrooh.
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worship that I can do on this day?.
Praise be to Allaah.
Yes, Friday is a good day; there are many ahaadeethwhich speak of its
virtues. See Question no. 9211 .
There are many acts of worship which are prescribed for the Muslim to
do on this day. These include:
1 – Salaat al-Jumu'ah (Friday prayer)
Allaah says (interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
Ibn al-Qayyim (may Allaahhave mercy on him) said in Zaad al-Ma'aad (1/376):
Friday prayer is one of the most important obligations in Islam, and
one of the greatest gatherings of the Muslims. Gathering on Friday is
more important and more obligatory than any other gathering apart from
'Arafah. Whoever neglects it, Allaah will place a seal on his heart.
It was narrated from Abu'l-Ja'd al-Damari – whowas a companion of the
Prophet (peace and blessings of Allaah be upon him) – that the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever neglects
three Jumu'ahs, Allaah will place a seal on his heart."
Narrated by Abu Dawood, 1052; classed as saheeh byal-Albaani in Saheeh
Abi Dawood, 928
It was narrated from 'Abd-Allaah ibn 'Umar and Abu Hurayrah that they
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say on the minbar:
"Let people stop neglecting Jumu'ah, or Allaah will place a seal on
their hearts, then they willbe among those who are neglectful."
Narrated by Muslim, 865.
2 – Making a lot of du'aa'.
On this day there is a time when a person's Lord will answer his
du'aa' – by Allaah's leave.
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that theMessenger of Allaah (peaceand blessings of Allaah be upon him)
mentioned Friday and said: "On this day there is a time when no Muslim
stands and prays, asking Allaah for something, but Allaah will grant
him it" – and he gestured with his hands toindicate how short that
time is.
Narrated by al-Bukhaari, 893; Muslim, 852
3 – Reading Soorat al-Kahf.
It was narrated from Abu Sa'eed al-Khduri that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever reads Soorat al-Kahf
on Friday, he will be illuminated with light between the two
Fridays."Narrated by al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Targheeb, 836
4 – Sending a lot of blessings upon the Prophet (peace and blessings
of Allaah be upon him).
It was narrated from Aws ibn Aws that the Prophet (peace and blessings
of Allaah be upon him) said: "The best of your days is Friday. On that
day Adam (peace be upon him) was created; on that day he died; on that
day the Trumpet will be blown; and on that day all of creation will
swoon. So send a great deal of blessings upon me, for your blessings
will be shown to me." They said, "O Messenger of Allaah, how will our
blessings upon you be shown to you when you have turned to dust?" He
said, "Allaah has forbidden the earth to consume the bodies of the
Prophets, peace be upon them."
Narrated by Abu Dawood, 1047; classed as saheeh byIbn al-Qayyim in his
comments on Sunan Abi Dawood, 4/273; classed assaheeh by al-Albaani in
Saheeh Abi Dawood, 925.
He said in 'Awn al-Ma'bood:
Friday is singled out because it is the best of days and the chosen
day. So there is an advantage to sending blessings upon him on that
day that is notpresent on any other day.
Along with these virtues and acts of worship, the Prophet (peace and
blessings of Allaah be upon him) forbade singling out Friday for
fasting, or singling out thenight of Friday for doing acts of worship
that are not narrated in sharee'ah.
It was narrated from Abu Hurayrah that the Prophet(peace and blessings
of Allaah be upon him) said: "Do not single out the night of Friday
for qiyaam al-layl, and do not single out the day of Friday for
fasting, unless that is part of the habitual fasting of any one of
you."
(Narrated by Muslim, 1144).
Al-San'aani said in Subul al-Salaam:
This hadeeth indicates that it is haraam to single out the night of
Friday for worship or reading Qur'aan that is not one's regular
custom, apart fromthat which is indicated in the texts, such as
reading Soorat al-Kahf.
Al-Nawawi said:
This hadeeth clearly statesthat it is forbidden to single out the
night of Friday for prayer or the day of Friday for fasting. Itis
agreed (among the scholars) that this is makrooh.
--
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Friday Prayers ~ Establishing another jamaa’ah in the mosque
Some brothers come late when the first jamaa'ah (congregation) has
finished, so they pray in a second jamaa'ah with a different imam.
Praise be to Allaah.
This is the issue of establishing a second jamaa'ah in the mosque. The
Standing Committee (7/309) was asked about the ruling on establishing
a second jamaa'ah in the mosque and replied:
Whoever comes to the mosque and finds that thejamaa'ah has prayed with
the regular imam or another imam, should pray in jamaa'ah with others
like him who also missed the (first) jamaa'ah,or some of those who
have already prayed should do him the favour of praying with him,
because of the hadeeth narrated by Ahmad in his Musnad, and by Abu
Dawood in his Sunan, fromAbu Sa'eed al-Khudri (may Allaah be pleased
with him) who said that the Messenger of Allaah (peaceand blessings of
Allaah be upon him) saw a man praying by himself and said, "Won't
someone do this man a favour and pray with him?" So a man got up and
prayed with him. Al-Tirmidhi also narrated this from Abu Sa'eed
al-Khudri (may Allaah be pleased with him), but he said, "So a man
came and prayed with him."
Al-Tirmidhi said: (it is) a hasan hadeeth. It was alsonarrated and
classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. It was
also narrated by Ibn Hazm in al-Muhalla,and he indicated that it is
saheeh.
Abu 'Eesa al-Tirmidhi said: This is the view of more than one of the
Sahaabah and Taabi'een. They said: there is nothing wrong with people
praying in congregation in a mosque in which a congregational prayer
has already been offered. This was also the view of Ahmad and Ishaaq.
Others said that they should pray individually. This was the view of
Sufyaan, Ibn al-Mubaarak, Maalik and al-Shaafa'i. End quote.
They and those who agreed with them regarded it as makrooh because
they feared division and the generation of enmity, and that those who
follow their whims and desires might take that as an excuse for coming
late for prayers in congregation, so that they could pray in another
jamaa'ah behind an imam who agreed withtheir deviant ways and
innovations. So they blocked the way that leads to division and put an
end to the aims of those who follow their evil whims and desires, by
saying that no one should offer an obligatory prayer in congregation
in a mosque when the prayer has already been offered in jamaa'ah with
a regular imam or any other imam.
The first opinion is the onewhich is correct, because of what we have
said above about the general meaning of the verse (interpretation of
the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the words of the Prophet (peace and blessings of Allaah be upon
him): "When I command you to do a thing, do as much of it as you can."
Undoubtedly praying in congregation is part of fearing Allaah (taqwa)
andis one of the things enjoined by sharee'ah, so we should strive to
do it as much as we can.
It is not right to contradicta sound narration with theopinions of
some scholars who based their view repeating the jamaa'ah in the
mosque as makrooh on their own rational thinking. Rather we should do
that which is indicated by the saheeh reports. If it is known that a
person or a group delays(joining the jamaa'ah) because of negligence,
anddoes that repeatedly, or it is known from their behaviour or their
affiliation with a different group that they are delaying in order to
pray with others like them, they should be rebuked and they should be
disciplined in whatever manner seems fit to those who are in charge,
as a deterrent to them and others like them who follow their whims and
desires. Thus the way to division will be barred andthe aims of those
who follow their whims and desires will be thwarted whilst also
following the evidence which says that those who missed the
firstjamaa'ah should pray in another jamaa'ah.
And Allaah is the Source ofstrength. May Allaah send blessings and
peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (Standing
Committee for Academic Research and Issuing Fatwas).
This is with regard to the five daily prayers. With regard to Jumu'ah
(Friday) prayer, it should not be repeated, rather it ends with the
imam's salaam. Whoever misses Jumu'ah prayer should pray Zuhr instead,
whether on his own or with a jamaa'ah.
The above is with regard to the ruling. With regard to sin, if the
person's delaywas for a legitimate shar'i excuse, then there is no sin
on him, but if there was no excuse then it is a sin.
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finished, so they pray in a second jamaa'ah with a different imam.
Praise be to Allaah.
This is the issue of establishing a second jamaa'ah in the mosque. The
Standing Committee (7/309) was asked about the ruling on establishing
a second jamaa'ah in the mosque and replied:
Whoever comes to the mosque and finds that thejamaa'ah has prayed with
the regular imam or another imam, should pray in jamaa'ah with others
like him who also missed the (first) jamaa'ah,or some of those who
have already prayed should do him the favour of praying with him,
because of the hadeeth narrated by Ahmad in his Musnad, and by Abu
Dawood in his Sunan, fromAbu Sa'eed al-Khudri (may Allaah be pleased
with him) who said that the Messenger of Allaah (peaceand blessings of
Allaah be upon him) saw a man praying by himself and said, "Won't
someone do this man a favour and pray with him?" So a man got up and
prayed with him. Al-Tirmidhi also narrated this from Abu Sa'eed
al-Khudri (may Allaah be pleased with him), but he said, "So a man
came and prayed with him."
Al-Tirmidhi said: (it is) a hasan hadeeth. It was alsonarrated and
classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. It was
also narrated by Ibn Hazm in al-Muhalla,and he indicated that it is
saheeh.
Abu 'Eesa al-Tirmidhi said: This is the view of more than one of the
Sahaabah and Taabi'een. They said: there is nothing wrong with people
praying in congregation in a mosque in which a congregational prayer
has already been offered. This was also the view of Ahmad and Ishaaq.
Others said that they should pray individually. This was the view of
Sufyaan, Ibn al-Mubaarak, Maalik and al-Shaafa'i. End quote.
They and those who agreed with them regarded it as makrooh because
they feared division and the generation of enmity, and that those who
follow their whims and desires might take that as an excuse for coming
late for prayers in congregation, so that they could pray in another
jamaa'ah behind an imam who agreed withtheir deviant ways and
innovations. So they blocked the way that leads to division and put an
end to the aims of those who follow their evil whims and desires, by
saying that no one should offer an obligatory prayer in congregation
in a mosque when the prayer has already been offered in jamaa'ah with
a regular imam or any other imam.
The first opinion is the onewhich is correct, because of what we have
said above about the general meaning of the verse (interpretation of
the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the words of the Prophet (peace and blessings of Allaah be upon
him): "When I command you to do a thing, do as much of it as you can."
Undoubtedly praying in congregation is part of fearing Allaah (taqwa)
andis one of the things enjoined by sharee'ah, so we should strive to
do it as much as we can.
It is not right to contradicta sound narration with theopinions of
some scholars who based their view repeating the jamaa'ah in the
mosque as makrooh on their own rational thinking. Rather we should do
that which is indicated by the saheeh reports. If it is known that a
person or a group delays(joining the jamaa'ah) because of negligence,
anddoes that repeatedly, or it is known from their behaviour or their
affiliation with a different group that they are delaying in order to
pray with others like them, they should be rebuked and they should be
disciplined in whatever manner seems fit to those who are in charge,
as a deterrent to them and others like them who follow their whims and
desires. Thus the way to division will be barred andthe aims of those
who follow their whims and desires will be thwarted whilst also
following the evidence which says that those who missed the
firstjamaa'ah should pray in another jamaa'ah.
And Allaah is the Source ofstrength. May Allaah send blessings and
peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (Standing
Committee for Academic Research and Issuing Fatwas).
This is with regard to the five daily prayers. With regard to Jumu'ah
(Friday) prayer, it should not be repeated, rather it ends with the
imam's salaam. Whoever misses Jumu'ah prayer should pray Zuhr instead,
whether on his own or with a jamaa'ah.
The above is with regard to the ruling. With regard to sin, if the
person's delaywas for a legitimate shar'i excuse, then there is no sin
on him, but if there was no excuse then it is a sin.
--
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2a. Imam Abu Hanifah andthe Atheist
2a.
There was no navigator or sailor on the boat, and the boat began to
travel towards the direction of the royal palaces, without anyone
having programmed it as to where to go. I could not understand what
was happening, and how this boat had formed and was taking me to my
destination against the flow of water. The boat eventually reached the
other side of the River Tigris and I disembarked. I turned around and
the boat had disappeared, and that is why I am late.'
At this moment, the athiestbrust out laughing and remarked, 'Oh Abu
Hanifah,I heard that you were the best debator from amongst the
Muslims, I heard that you were the wisest, the most knowledgable from
amongst your people. From seeing you today, I can say that you show
none of these qualities. You speak of a boat appearing from nowhere,
without someone having built it. Nails positioning themselves without
someone having banged them, sealant being poured without someone
having poured it, and the boat taking you to your destination without
a navigator against the tide, your taking childish, your talking
rediculous, I swear Ido not belive a word of it!'
Abu Hanifah Rahimullah turned to the athiest and replied, 'You don't
believe a word of it? You dont believe that nails can appear by
themselves? Youdont believe sealant can bepoured by itself? You dont
believe that a boat can move without a navigator, hence you don't
believe that a boat can appear without a boat maker?'
The athiest remarked defiantly, 'Yes I dont believe a word of it!'
Abu Hanifah Rahimullah replied, 'If you cannot believe that a boat
came into being without a boat maker, than this is only a boat, how
can you believe that the whole world, the universe, the stars, the
oceans, and the planets came into being without a creator?/
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There was no navigator or sailor on the boat, and the boat began to
travel towards the direction of the royal palaces, without anyone
having programmed it as to where to go. I could not understand what
was happening, and how this boat had formed and was taking me to my
destination against the flow of water. The boat eventually reached the
other side of the River Tigris and I disembarked. I turned around and
the boat had disappeared, and that is why I am late.'
At this moment, the athiestbrust out laughing and remarked, 'Oh Abu
Hanifah,I heard that you were the best debator from amongst the
Muslims, I heard that you were the wisest, the most knowledgable from
amongst your people. From seeing you today, I can say that you show
none of these qualities. You speak of a boat appearing from nowhere,
without someone having built it. Nails positioning themselves without
someone having banged them, sealant being poured without someone
having poured it, and the boat taking you to your destination without
a navigator against the tide, your taking childish, your talking
rediculous, I swear Ido not belive a word of it!'
Abu Hanifah Rahimullah turned to the athiest and replied, 'You don't
believe a word of it? You dont believe that nails can appear by
themselves? Youdont believe sealant can bepoured by itself? You dont
believe that a boat can move without a navigator, hence you don't
believe that a boat can appear without a boat maker?'
The athiest remarked defiantly, 'Yes I dont believe a word of it!'
Abu Hanifah Rahimullah replied, 'If you cannot believe that a boat
came into being without a boat maker, than this is only a boat, how
can you believe that the whole world, the universe, the stars, the
oceans, and the planets came into being without a creator?/
--
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2. Imam Abu Hanifah andthe Atheist
2.
Long ago in the city of Baghdad, there was a Muslim empire. On one
sideof the River Tigris were theroyal palaces and on the other side
was the city. TheMuslims were gathered in the Royal Palace when an
athiest approached them. He said to them, 'I don't believe in God,
there cannot be a God, you cannot hear Him or see Him, you're wasting
your time! Bring me your best debator and I will debate this issue
with him.'
The best debator at the time was Imam Abu Hanifah Rahimullah. A
messenger from amongst the Muslims was sent over the River Tigris to
the city, where Abu Hanifah Rahimullah was, in order to tell him about
the athiest who was awaiting him. On crossing the River Tigris, the
messenger conveyed the message to Abu Hanifah Rahimullah saying, 'Oh
Abu Hanifah, anathiest is waiting for you, to debate you, please
come!' Abu Hanifah Rahimullah told the messeneger that he would be on
his way.
The messenger went over the River Tigris once again and to the Royal
Palaces, where everyone including the athiest awaited the arrival of
Abu Hanifah Rahimullah. It was sunset at the time and one hour had
passed, but Abu Hanifah Rahimullah still hadn't arrived. Another hour
had passed, but still there was no sign of him. The Muslims started to
become tense and worried about his late arrival. They did not want the
athiest tothink that they were too scared to debate him, yet they did
not want to take up the challenge themselves as Abu Hanifah Rahimullah
was the best ofDebators from amongst the Muslims. Another hour passed,
and suddenly the athiest started laughing and said, ' Your best
debator is too scared! He knows he's wrong, he is too frightened to
come and debate with me. I gurantee he will not turn up today.'
The Muslims increased in apprehension and eventually it had passed
midnight, and the athiest had a smile on his face. Theclock ticked on,
and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired
about his latenessand remarked, 'Oh Abu Hanifah, a messenger sent for
you hours ago, and youarrive now, explain your lateness to us.'
Abu Hanifah Rahimullah apologises for his lateness and begins to
explain, while the atheist listens to his story.
'Once the messenger delivered the message to me, I began to make my
way to the River Tigris, andon reaching the river bank I realised
there was no boat, in order to cross the river. It was getting dark,
and I looked around, there was no boat anywhere norwas there a
navigator or a sailor in order for me to cross the river to get to
theRoyal Palaces. I continued to look around for a boat, as I did not
want the athiest to think I was running away and did not want to
debate with him.
I was standing on the river bank looking for a navigator or a boat
when something caught my attention in the middle of the river. I
looked forward, and to my amazement I saw planks of wood rising to the
surface from the sea bed. I was shocked, amazed, I couldn't believe
what I saw seeing. Ready made planks of wood wererising up to the
surface andjoining together. They were all the same width and length,
I was astounded at what I saw.
I continued to look into themiddle of the river, and then I saw nails
coming up from the sea floor. They positioned themselves onto the boat
and held theplanks together, without them being banged. I stood in
amazement and thought to myself, 'Oh Allah, how can this happen,planks
of wood rising to the surface by itself, and then nails positioning
themselves onto the boat without being banged?' I could not undertsand
whatwas happening before my eyes.'
The athiest meanwhile waslistening with a smile on his face. Abu
Hanifah Rahimullah continued, 'I was still standing on the river bank
watching these planks of wood join together with nails. I could see
water seeping through the gaps in the wood, and suddenly I saw a
sealant appear from the river and it began sealing the gaps without
someone having poured it, again I thought, 'Ya Allah, how is this
possible, how can sealant appear and seal the gaps without someone
having poured it, and nails appear without someone having banged
them.' I looked closer and I could see a boat forming before my eyes,
I stood in amazementand was filled with shock. All of a sudden a sail
appeared and I thought to myself, 'How is this happening, a boat has
appeared before my eyes by itself, planks of wood, nails, sealant and
now a sail, but how can I use this boat in order to cross the river to
the Royal Palaces?' I stood staring in wonderment and suddenlythe boat
began to move. It came towards me against the current. It stood
floating beside me while I was on the river bank, as if telling me to
embark onto it. I went on the boat and yet again it began to move.
:->
--
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Long ago in the city of Baghdad, there was a Muslim empire. On one
sideof the River Tigris were theroyal palaces and on the other side
was the city. TheMuslims were gathered in the Royal Palace when an
athiest approached them. He said to them, 'I don't believe in God,
there cannot be a God, you cannot hear Him or see Him, you're wasting
your time! Bring me your best debator and I will debate this issue
with him.'
The best debator at the time was Imam Abu Hanifah Rahimullah. A
messenger from amongst the Muslims was sent over the River Tigris to
the city, where Abu Hanifah Rahimullah was, in order to tell him about
the athiest who was awaiting him. On crossing the River Tigris, the
messenger conveyed the message to Abu Hanifah Rahimullah saying, 'Oh
Abu Hanifah, anathiest is waiting for you, to debate you, please
come!' Abu Hanifah Rahimullah told the messeneger that he would be on
his way.
The messenger went over the River Tigris once again and to the Royal
Palaces, where everyone including the athiest awaited the arrival of
Abu Hanifah Rahimullah. It was sunset at the time and one hour had
passed, but Abu Hanifah Rahimullah still hadn't arrived. Another hour
had passed, but still there was no sign of him. The Muslims started to
become tense and worried about his late arrival. They did not want the
athiest tothink that they were too scared to debate him, yet they did
not want to take up the challenge themselves as Abu Hanifah Rahimullah
was the best ofDebators from amongst the Muslims. Another hour passed,
and suddenly the athiest started laughing and said, ' Your best
debator is too scared! He knows he's wrong, he is too frightened to
come and debate with me. I gurantee he will not turn up today.'
The Muslims increased in apprehension and eventually it had passed
midnight, and the athiest had a smile on his face. Theclock ticked on,
and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired
about his latenessand remarked, 'Oh Abu Hanifah, a messenger sent for
you hours ago, and youarrive now, explain your lateness to us.'
Abu Hanifah Rahimullah apologises for his lateness and begins to
explain, while the atheist listens to his story.
'Once the messenger delivered the message to me, I began to make my
way to the River Tigris, andon reaching the river bank I realised
there was no boat, in order to cross the river. It was getting dark,
and I looked around, there was no boat anywhere norwas there a
navigator or a sailor in order for me to cross the river to get to
theRoyal Palaces. I continued to look around for a boat, as I did not
want the athiest to think I was running away and did not want to
debate with him.
I was standing on the river bank looking for a navigator or a boat
when something caught my attention in the middle of the river. I
looked forward, and to my amazement I saw planks of wood rising to the
surface from the sea bed. I was shocked, amazed, I couldn't believe
what I saw seeing. Ready made planks of wood wererising up to the
surface andjoining together. They were all the same width and length,
I was astounded at what I saw.
I continued to look into themiddle of the river, and then I saw nails
coming up from the sea floor. They positioned themselves onto the boat
and held theplanks together, without them being banged. I stood in
amazement and thought to myself, 'Oh Allah, how can this happen,planks
of wood rising to the surface by itself, and then nails positioning
themselves onto the boat without being banged?' I could not undertsand
whatwas happening before my eyes.'
The athiest meanwhile waslistening with a smile on his face. Abu
Hanifah Rahimullah continued, 'I was still standing on the river bank
watching these planks of wood join together with nails. I could see
water seeping through the gaps in the wood, and suddenly I saw a
sealant appear from the river and it began sealing the gaps without
someone having poured it, again I thought, 'Ya Allah, how is this
possible, how can sealant appear and seal the gaps without someone
having poured it, and nails appear without someone having banged
them.' I looked closer and I could see a boat forming before my eyes,
I stood in amazementand was filled with shock. All of a sudden a sail
appeared and I thought to myself, 'How is this happening, a boat has
appeared before my eyes by itself, planks of wood, nails, sealant and
now a sail, but how can I use this boat in order to cross the river to
the Royal Palaces?' I stood staring in wonderment and suddenlythe boat
began to move. It came towards me against the current. It stood
floating beside me while I was on the river bank, as if telling me to
embark onto it. I went on the boat and yet again it began to move.
:->
--
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1a. The Hidden Blessings of Illness and Hardship
1a.
That's something I dreamed of all my life. And it came about because I
was stressed!
What other secret blessingsawait me? What other lifelong dreams are
quietly budding, getting ready to bloom?
Only Gratitude
That's why the Messenger of Allah (pbuh) said, "How amazing is the
case of the believer; there is good for him in everything, and this is
only so for the believer. Ifhe experiences something pleasant, he is
thankful, and that is good for him; and if he comes across adversity,
he is patient, and that is good for him." [Muslim]
How amazing indeed! What a treasure trove of strength and mercy there
isin this deen! Who can say that this is not a religion ofhope?
Allah rewards the believer even for the pricking of a thorn. Who can
deny that this is the attitude of a Compassionate God, One who
understand us, sees our pain, cares about our suffering, and wants
only good for us?
And what does Allah want in return? Only gratitude, and that our
actions manifest that gratitude. Nothing more.
Allah says, "And [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favor]; but if you deny,
indeed, My punishment is severe.' " [Surat Ibrahim 14:7]
Which brings us back to myopening statement. I am grateful and glad
even for the hardships. I am aware of all of Allah's favors, and when
He says, "Then which of the favors of your Lord will you deny?" my
response is, "I deny none of them, O Lord!"/
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That's something I dreamed of all my life. And it came about because I
was stressed!
What other secret blessingsawait me? What other lifelong dreams are
quietly budding, getting ready to bloom?
Only Gratitude
That's why the Messenger of Allah (pbuh) said, "How amazing is the
case of the believer; there is good for him in everything, and this is
only so for the believer. Ifhe experiences something pleasant, he is
thankful, and that is good for him; and if he comes across adversity,
he is patient, and that is good for him." [Muslim]
How amazing indeed! What a treasure trove of strength and mercy there
isin this deen! Who can say that this is not a religion ofhope?
Allah rewards the believer even for the pricking of a thorn. Who can
deny that this is the attitude of a Compassionate God, One who
understand us, sees our pain, cares about our suffering, and wants
only good for us?
And what does Allah want in return? Only gratitude, and that our
actions manifest that gratitude. Nothing more.
Allah says, "And [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favor]; but if you deny,
indeed, My punishment is severe.' " [Surat Ibrahim 14:7]
Which brings us back to myopening statement. I am grateful and glad
even for the hardships. I am aware of all of Allah's favors, and when
He says, "Then which of the favors of your Lord will you deny?" my
response is, "I deny none of them, O Lord!"/
--
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1. The Hidden Blessings of Illness and Hardship
1.
I'm glad and grateful that I am ill right now,and that times are hard.
Does that sound crazy?
Aisha (may Allah be pleased with her) reported that the Messenger of
Allah(pbuh) said, "For any adversity a Muslim suffers, Allah erases
someof his sins, even though it may be no more than athorn pricking
him." (Related by Al-Bukhari).
Another version of this Hadith is also related by Al-Bukhari on the
authorityof two of the Prophet's (pbuh) companions, namely, Abu Saeed
Al-Khudri and Abu Hurairahwho quote him as saying: "Whatever befalls a
Muslim of exhaustion, illness, worry, grief, nuisance or trouble,
eventhough it may be no more than a prick of a thorn, earns him
forgiveness by Allah of some of his sins."
My father recently suffered a fall and broke his leg badly, and is now
in a rehab center. In my personal life, two moves and one divorce in
the last five years have made it hard to retain friendships, and I
find myself feeling isolated. I've been through some painful personal
experiences. And these are hard times economically aswell. So there's
a lot of stress in the household.
I do my best to love my daughter more than ever, to play with her, hug
and kiss her, and always remind her of Allah's barakah. I try to make
her world full of happiness, learning, and talks about Allah. I try to
never let her see me sweat, as they say. But once she's sound asleep
in bed, I feel the weight of responsibility on my shoulders like a
sack of stones.
So if by patiently enduring this illness and these hard times in
general, I will earnAllah's forgiveness for my sins, and maybe will be
blessed in ways that I do not see, then I am grateful.
One more hadith: Jabir ibn Abdullah narrated that Allah's Messenger
salallahu alayhi wasallam said, "On the Day of Resurrection, when
people who have suffered affliction are given their reward, thosewho
are healthy will wish their skins had beencut to pieces with scissors
when they were in the world." (Al-Tirmidhi,1570)
In other words, when people see how much reward is given to those who
suffered in life, they will wish that they had suffered terribly, in
the worst possible ways, so that it might become a cause of
forgiveness for them in the Hereafter.
SubhanAllah, whatever pain we suffer in this life is not in vain. It
is not wasted. We may cry and wince and groan over small pains, but
Allah sees our suffering and will compensate us more than we can
imagine, as long as we are patient and keep faith in Him. Allah the
Most High has a plan for us, and He is the best of planners. We must
have faith in Him and His plan for us.
Seeing the Good
Also, let us not be blind to the good things that have happened. I
think this is very important. All too often we get caught up in our
losses and dismiss some of Allah's quiet gifts and blessings that have
budded and opened up when we were hardly looking.
For example, I have alwaysthought of myself as a writer at heart and
have been happiest when I was pursuing that calling. WhenI was single
I was obsessive about it. Even after a long day at work I would sit
down in front of the computer in my little San Francisco loft, and
write. After I got married and the responsibilities of family life
fell on my shoulders I neglected my writing. Lately, however, I find
myself writing daily and expressing ideas that have been growing in my
heart for decades. The words flow as if they have been bottled under
pressure, waiting for release. What a blessing!
In my teens I studied martial arts for some years.Life carried me in
different directions and I stopped practicing but I still thought of
myself as a martial artist, and kept meaning to get back into it.
Finally in my late thirtiesI realized that my dream was passing me by.
I got back into it and made a do-or-die commitment. Since then, with
the moves from the Bay Area to Panama City to El Valle to Fresno, it's
been a struggle to find teachers and training partners, but I have
persisted, in some cases creating my own training group out of
scratch. For the last year and a half, partly as a way of dealing with
loneliness and stress, I plunged myself into an intensive study of the
arts.
Now I suddenly find myselfentering this phase when my understanding of
the arts is expanding like a tidal wave. I seem to have moved beyond
rote memorization of techniques and I am able to spontaneously create
combinations and visualizenew possibilities. My balance is solid, my
form is good. Basically, I have grasped the underlying principles of
the arts and have moved beyond the 1-2-3 stage. I can finally call
myself a martial artist.
:->
--
::-::
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* join to my group easy. U can read write & discus. So visite my group
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~
Group URL :
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I'm glad and grateful that I am ill right now,and that times are hard.
Does that sound crazy?
Aisha (may Allah be pleased with her) reported that the Messenger of
Allah(pbuh) said, "For any adversity a Muslim suffers, Allah erases
someof his sins, even though it may be no more than athorn pricking
him." (Related by Al-Bukhari).
Another version of this Hadith is also related by Al-Bukhari on the
authorityof two of the Prophet's (pbuh) companions, namely, Abu Saeed
Al-Khudri and Abu Hurairahwho quote him as saying: "Whatever befalls a
Muslim of exhaustion, illness, worry, grief, nuisance or trouble,
eventhough it may be no more than a prick of a thorn, earns him
forgiveness by Allah of some of his sins."
My father recently suffered a fall and broke his leg badly, and is now
in a rehab center. In my personal life, two moves and one divorce in
the last five years have made it hard to retain friendships, and I
find myself feeling isolated. I've been through some painful personal
experiences. And these are hard times economically aswell. So there's
a lot of stress in the household.
I do my best to love my daughter more than ever, to play with her, hug
and kiss her, and always remind her of Allah's barakah. I try to make
her world full of happiness, learning, and talks about Allah. I try to
never let her see me sweat, as they say. But once she's sound asleep
in bed, I feel the weight of responsibility on my shoulders like a
sack of stones.
So if by patiently enduring this illness and these hard times in
general, I will earnAllah's forgiveness for my sins, and maybe will be
blessed in ways that I do not see, then I am grateful.
One more hadith: Jabir ibn Abdullah narrated that Allah's Messenger
salallahu alayhi wasallam said, "On the Day of Resurrection, when
people who have suffered affliction are given their reward, thosewho
are healthy will wish their skins had beencut to pieces with scissors
when they were in the world." (Al-Tirmidhi,1570)
In other words, when people see how much reward is given to those who
suffered in life, they will wish that they had suffered terribly, in
the worst possible ways, so that it might become a cause of
forgiveness for them in the Hereafter.
SubhanAllah, whatever pain we suffer in this life is not in vain. It
is not wasted. We may cry and wince and groan over small pains, but
Allah sees our suffering and will compensate us more than we can
imagine, as long as we are patient and keep faith in Him. Allah the
Most High has a plan for us, and He is the best of planners. We must
have faith in Him and His plan for us.
Seeing the Good
Also, let us not be blind to the good things that have happened. I
think this is very important. All too often we get caught up in our
losses and dismiss some of Allah's quiet gifts and blessings that have
budded and opened up when we were hardly looking.
For example, I have alwaysthought of myself as a writer at heart and
have been happiest when I was pursuing that calling. WhenI was single
I was obsessive about it. Even after a long day at work I would sit
down in front of the computer in my little San Francisco loft, and
write. After I got married and the responsibilities of family life
fell on my shoulders I neglected my writing. Lately, however, I find
myself writing daily and expressing ideas that have been growing in my
heart for decades. The words flow as if they have been bottled under
pressure, waiting for release. What a blessing!
In my teens I studied martial arts for some years.Life carried me in
different directions and I stopped practicing but I still thought of
myself as a martial artist, and kept meaning to get back into it.
Finally in my late thirtiesI realized that my dream was passing me by.
I got back into it and made a do-or-die commitment. Since then, with
the moves from the Bay Area to Panama City to El Valle to Fresno, it's
been a struggle to find teachers and training partners, but I have
persisted, in some cases creating my own training group out of
scratch. For the last year and a half, partly as a way of dealing with
loneliness and stress, I plunged myself into an intensive study of the
arts.
Now I suddenly find myselfentering this phase when my understanding of
the arts is expanding like a tidal wave. I seem to have moved beyond
rote memorization of techniques and I am able to spontaneously create
combinations and visualizenew possibilities. My balance is solid, my
form is good. Basically, I have grasped the underlying principles of
the arts and have moved beyond the 1-2-3 stage. I can finally call
myself a martial artist.
:->
--
::-::
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -
* join to my group easy. U can read write & discus. So visite my group
and join immediately.
~
Group URL :
https://groups.google.com/group/m-najimudeen-bsc-india-?hl=en/