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Thursday, September 27, 2012

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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Wednesday, September 26, 2012

hadees

He said I feel lonely and hollow from the inside. I said: "A true
Muslim can't feel lonely when he has Allah in his life. Who was it
with Adam, peace be upon him when he sinned and was made to descend to
earth? Had Allah not forgiven him, he would've been depressed to
death. Who was it with Noah, peace be upon him when the sky and earth
were gushing with water and everyone including his son was drowning?
Who was itwith Ibraheem, peace be upon him when he –alone-destroyed
the idols and thepagans threw him in the blazing fire? Who was it with
Yusuf, peace be upon him when he was abandoned in the well by his own
flesh and blood; toend up in jail for a crime hedidn't commit and a
sin he refused to do? Who was it with Moses, peace be upon him when
Pharos and his men followed him and his people across the sea? Who was
it with our Prophet salla Allahu alaihi wa sallam when he was followed
by hundreds of pagans with a bounty on his head? All they wanted was
blood.
If what's between you and Allah is fine, what is between you and the
rest of the world doesn't matter because you have Allah with you.

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At what point should one stand up when hearing the iqaamah?

When to stand in Iqamah?
Is it immediately after"Allahu Akbar"(of Iqamah),in between of Iqamah
or after "la illaha illah"(of Iqamah).
Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) differed concerning the
point at which one should stand up to pray. There are several opinions
that were mentioned by an-Nawawi in al-Majmoo' (3/233), and they are
as follows:
(i) That he should stand up when the muezzin starts to
recite the iqaamah. This is the view of 'Ata' and az-Zuhri
(ii) That he should stand up when the muezzin says "hayya
'ala as-salaah (come to prayer)". This is the view of Abu Haneefah.
(iii) That he should stand up when the muezzin has
completed the iqaamah. This is the view of ash-Shaafa'i.
(iv) That there is no specific point at which oneshould
stand up; rather it is permissible for the worshipper to stand up at
the beginning of the iqaamah, during it or at the end of it. This is
the view of the Maalikis.
(v) That it is Sunnah to stand up when the muezzin says
"Qad qaamat is-salaah (prayer isabout to begin)" if the worshipper can
see the imam; if he cannot see him, then he should stand up when he
does see the imam. This is the view of Imam Ahmad.
There is no clear evidence from the Sunnah to support any of these
opinions; rather this is the ijtihaad worked out by theimams according
to what each of them thought wascorrect.
Based on that, the matter is broad in scope, so the worshipper may
stand up whenever he wants, at thebeginning of the iqaamah or during
it. But the Sunnah indicates that if the muezzin gives the iqaamah for
prayer when the imam has not yet entered the mosque, then the
worshippers may not stand up until they see him.
It was narrated that Abu Qataadah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "When the iqaamah for prayer is given, do not stand up
until you see me.". Narrated by al-Bukhaari (637) and Muslim (604).
According toa version narrated by Muslim: "Until you see thatI have
come out."

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4a. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4a.
Reference should be madeto people of knowledge and we should be
content with their opinions on issues that are difficult or ambiguous,
because the one who does not have the proper background in knowledge
and specialist experience has no right to express a view on these
matters. Hence the Messenger (blessings and peace of Allah be upon
him) instructed us to refer questions about anything that is unclear
to us in the Book of Allah or the Sunnah of His Messenger to those who
have knowledge thereof:
It was narrated from 'Amr ibn Shu'ayb, from his father, that his
grandfather said: The Prophet (blessings and peace of Allah be upon
him) heard some people disputing and said: "Thosewho came before you
were only destroyed because of this; they used one part of the Book of
Allaah against another. But the Book of Allah was revealed so that one
part of it would confirm another, so do not use onepart to oppose
another. Whatever you learn from it, speak of it, and whatever you do
not understand of it, refer it toone who does know it."
Narrated by Ahmad (6702)and Ibn Maajah (85); classed as hasan by
al-Albaani in Mishkaat al-Masaabeeh, 237
Shyakh Mulla 'Ali al-Qaari (may Allah have mercy on him) said:
"refer it" means take your questions about the matter
"to one who does know it", namely Allah, may He be exalted, or one who
is more knowledgeable thanyou among the scholars, and do not try to
work outits meaning by yourselves.
End quote from Mirqaat al-Mafaateeh, 1/313
To conclude, if the scholarsare unanimously agreed on the meaning of a
verse or hadeeth, or on confirmation of the validity or otherwise of a
shar'i ruling, this is bindingshar'i proof, because the ummah cannot
agree on misguidance.
But if they differ, then the criterion for judging between different
words, actions and circumstances is the Book of Allah and the Sunnah
of His Messenger (blessings and peace of Allah be upon him). Whatever
scholarly opinion is more in harmony with the Qur'an and Sunnah must
be followed, and whatever is contrary to the Qur'an andSunnah must be
rejected, whilst affirming that all the scholars possess knowledge,
virtue, dignity and religious commitment, and that they are the ones
whom Allah chose to protect His religion, take care of His laws and
rulings, and affirm them among the people.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
If the Muslims dispute concerning an issue, the matter concerning
which they dispute should be referred to Allah and the Messenger;
whichever of the two opinions is supported by the Qur'an and Sunnah
must be followed.
End quote from Majmoo' al-Fataawa, 20/12
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If evidence is established concerning some matter, itis obligatory to
follow the evidence that is established from the Book of Allah or the
Sunnah of His Messenger (blessings and peace of Allah be upon him)
even if that differs from a prominent imam and even if it differs from
some of the Sahaabah. Allah says (interpretation of the meaning):
"(And) if you differ in anything amongst yourselves, refer it to
Allahand His Messenger"
[an-Nisa' 4:59]
and He did not say: Refer it to So and so, or So and so.
But it is essential to affirm and respect the scholars, and to observe
proper etiquette with them. If an individual finds a weak opinion with
one of the prominent imams, scholars or muhaddiths (scholars of
hadeeth), that should not detract from their status, and he
shouldstill respect the scholars, observe proper etiquette with them
and speak well of them. He should not revile them or look down on
them; rather he should explain the truth with evidence whilst offering
supplication for the scholar, praying for mercy for him and asking
Allah to forgive him.
This is also how the attitude of scholars shouldbe to other scholars:
they should respect the scholars for their status and acknowledge
their position and virtue.
End quote from Majmoo' Fataawa Ibn Baaz, 26/305

And Allah knows best.

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