The Wisdom of Imam Abu Hanifa Rahimahullah

Six mistakes Hasan Ibn Ziyaad Al-Lulu'i says : "In the vicinity of my home lived an insane woman by the name of Ummi Imraan. As she was sitting one day a person made some remark to her. She replied by saying : "O son of two adulterers!" Coincidentally, Qazi Ibn Abi Layla heard the remark and summoned her to the masjid. There she was lashed twice, eighty lashes each time - once for slandering the man's father and another for slandering the man's mother. When news of this reached Imam Abu Hanifa he said : "Qazi Ibn Abi Layla has made six mistakes in enforcing the punishment upon her : Firstly, he had her lashed in the masjid. The penal code cannot be executed in a masjid.Secondly, she was lashed while she was standing. Women should be lashed while they are seated.Thirdly, she was lashed twice for slandering the father and mother. The two lashings should have been combined into one since even a person who slanders an entire group of people may only be given a single lashing.Fourthly, the two lashings were given together whereas a second punishment can only be given once the effect of first punishment has subsided.Fifthly, the insane are exempt from being punished.Sixthly, she was lashed due to slandering the person's parents but the parents were absent. They should have been called first." Seek knowledge Once, Imam Abu Yusuf, a senior student of Imam Abu Hanifa was severely ill. Imam Abu Hanifa visited him a number of times. On one occasion he noticed that Imam Abu Yusuf was quite weak and remarked : "I hope you will remain after me for the benefit of the Muslims. If death overtakes you a great amount of knowledge will leave with you!" As it happened, Imam Abu Yusuf recovered completely and he was informed about the statement of Imam Abu Hanifa. This gave him an air of confidence and also caused people to flock to him. Subsequently, he established his own circle of jurisprudence and stopped attending the gathering of Imam Abu Hanifa. When news of this reached Imam Abu Hanifa he summoned a reliable person and told him to proceed to the gathering of Abu Yusuf and ask him : "A man hands over his garment to a laundryman to wash for a fee of one dirham. After a few days he returns and asks for his garment. The laundryman denies ever receiving anything from the man. After a few days the laundryman hands over the washed garment to the man. Now, the question arises : Does the laundryman have to be paid his fee? Ask Imam Abu Yusuf this question. If he replies that the fee is due then say to him that he is incorrect. If he says that no fee is due again say to him that he is mistaken." The man went and did as he was told. Imam Abu Yusuf first answered that the fee was due. When he was told that his answer was incorrect he pondered a while and replied that the no fee was due. When again he was told that his answer was incorrect he immediately stood up and proceeded to the gathering of Imam Abu Hanifa. When Imam Abu Hanifa saw him he said : "It appears as if the matter of the laundryman has brought you to me.""Yes," replied Imam Abu Yusuf. "Subhanallah," Imam Abu Hanifa remarked, "A person who begins issuing fatwas, establishes his own circle of learning and begins to speak with authority regarding Islamic matters is in such a condition that he cannot answer a question on Ijaarah (rental contracts) with ease?"Imam Abu Yusuf submitted : "O Abu Hanifa, please exaplain to me the correct answer."Imam Abu Hanifa explained : "If he had washed the garment after he had usurped it unlawfully then he is not entitled to a fee because he had washed it for himself. However, if he had washed it before usurping it he is entitled to the fee because he had washed it for the owner." Imam Abu Hanifa then explained : "A person who regards himself as independent of seeking knowledge should cry over his plight." (Taareekh Baghdad)

Family Life n the light of the Seerah of our Beloved Propher pease be upon him

Death and after that:

If there is only one thing certain about life, it is that it ends. This truism instinctively raises a question which preoccupies most people at least once in their life: What lies beyond death?
At the physiological level, the journey that the deceased takes is plain for all to witness.
If left alone to natural causes, the heart will stop beating, the lungs will stop breathing, and the body’s cells will be starved of blood and oxygen.
As for the journey of the soul after death, then this is not something that can be witnessed, nor can it be gauged through scientific enquiry. Even in a living body, the conscious, or soul, of a person cannot be subjected to empirical experimentation. It is simply beyond human control. In this regard, the concept of a Hereafter - a life beyond death, resurrection, and a Day of Reckoning; not to mention the existence of a Divine, Omnipotent Creator, His angels, destiny, and so on - comes under the subject of belief in the unseen.
The only way in which man can come to know anything of the unseen world is through divine revelation.
“And with God are the keys of the unseen, none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but is written in a Clear Record.” (Quran 6:59)
While what has come down to us of the Torah, the Psalms, the Gospel - the scriptures revealed to early prophets - all speak of a Hereafter, it is only through God’s Final Revelation to humanity, the Holy Quran, as revealed to His Final Prophet, Muhammad, that we learn most about the afterlife.
Coupled with the question of what happens after we die, is the question: Why are we here?
For if there is indeed no greater purpose to life (that is, greater than simply living life itself), the question of what happens after death becomes academic, if not pointless. It is only if one first accepts that our intelligent design, our creation, necessitates an intelligence and designer behind it, a Creator who will judge us for what we do, that life on earth carries any significant meaning.



Logic for the hereafter:
If nothing else, a discerning person would be forced to conclude that life on earth is full of injustice, cruelty and oppression; that the law of the jungle, survival of the fittest, is what is paramount; that if one cannot find happiness in this life, whether due to an absence of material comforts, physical love, or other joyous experiences, then life is simply not worth living.
In fact, it is precisely because a person despairs of this worldly life while having little, no, or imperfect faith in an afterlife, that they may commit suicide. After all, what else do the unhappy, unloved and unwanted; the dejected, (desperately) depressed and despairing have to lose?!
“And who despairs of the Mercy of his Lord except those who are astray?” (Quran 15:56)
So can we accept that our death is limited to mere physiological termination, or that life is merely a product of blind, selfish evolution? Surely, there is more to death, and so to life, than this
The Day of Judgment
“That Day, a man shall flee from his brother; from his mother and his father; from his wife and his children. For on that Day, every man will have enough to make him indifferent to others.” (Quran 80:34-37)
“Unquestionably, for the allies of God there will be no fear concerning them, nor will they grieve: those who believed and used to fear God (in this life); for them are good tidings in the worldly life and in the Hereafter. No change is there in the words of God. Indeed in that is the great success.” (Quran 10:62-64)
“So whoever worked even an atom’s weight of good will see (the good fruits of his labor).” (Quran 99:7
Paradise and Hell, which is also not impossible. If God can make the sun, the moon the stars and the earth, why should He not be able to make Paradise and Hell? When He holds His Court and pronounces His judgment rewarding the meritorious and punishing the guilty there must be a place where the meritorious might enjoy their reward honour, happiness and gratification of all kinds and another place where the condemned might feel debasement pain and misery.

The Quranic description of Paradise gives us a vision of just what a fantastic place it is. An eternal home that will fulfill all our wholesome desires, seduce all our senses, grant us everything we could possibly want and much more besides.
“But whoever comes to God as a believer (in His Oneness, etc.) and has done righteous good deeds; for such are the high ranks (in the Hereafter).” (Quran 20:75)
“The Fire: they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): ‘(Now) cause Pharaoh’s people(wrong doers) to enter the severest torment!’” (Quran 40:46)

Restriction or Protection?



There is no such thing as absolute freedom. No matter where we are or what we do, we have to abide by certain rules and regulations. These rules and regulations restrict us.

Without some sort of restrictions, the world would be in chaos if everyone does what they want.
Law and order in general is the opposite of absolute freedom. They cannot exist together.
In a world governed by law and order, there is no absolute freedom, perhaps only limited freedom. People can certainly chose what they want to do, but then they will have to face the consequences.

Man by nature, does not like to be restricted by rules that limit his freedom of movement, speech or any other expression hence the very notion of 'being restricted' could easily seem 'alien' to him.
However, it is interesting that as soon as our perception of this 'restriction' changes, we rather begin to enjoy (or at least tolerate) it. So for example when our doctor asks us not to consume certain food or do regular physical exercises, we quite happily start doing that for it is our health that we shall value. It is, of course, due to the fact that we trust our doctor professionally and believe that listening to what s/he says will only help improve our health.
This interesting phenomenon should make us think deeper and beyond the 'obvious'.
When parents 'restrict' their kids from going out late at night or eating too much sweet and so on, although this is often misunderstood by the children as a harsh and absolutely inappropriate 'restriction' but the parents know very well that these 'restrictions' are in fact  a necessary means for their 'protection' that the same kids would appreciate when they will have grown and will have kids of their own.
So people who believe in a 'super being' that they call God or Allah, trust in Him, which in turn make them love Him and try their best to obey Him 

 

 

 

 

 



Islamophobia in the Media

Many commentators and researchers mistakenly believe the term ‘Islamophobia’ to be a modern phenomenon, as it is difficult to cite occurrences of Islamophobia prior to the 1990s. Nonetheless, as noted by Richardson (2009) and Green (2015), historically the word was first used – in the French language – in a book titled La Politique musulmane dans l'Afrique Occidentale Française, by Alain Quellien, in 1910. This book was written against French colonial administrators and the manner in which they treated and perceived the cultures and norms of ‘other’ countries. Later, in the year 1918, the word Islamopohbie reappeared in the writings of Eteinne Dinet. Interestingly, however, the first usage of the word in the English language can be cited in the works of Edward Said, in 1985. He used the word when arguing the close association between ‘Islamophobia and anti-Semitism’ throughout history (Said, 1985). In the UK, the first recorded usage was in the Independent newspaper, in 1991. Recently, however, the term has taken fundamental significance in both social and political discourse; the primary reason and background to this major shift is the seminal and much cited research conducted by the Runnymede Trust, in 1997. The initial definition proposed by the Runnymede 1997 report was primarily based on three premises: “unfounded hostility towards Islam”; “Practical consequences of such hostility in unfair discrimination against Muslim individuals and communities”; and “Exclusion of Muslims from mainstream political and social affairs” (Runnymede, 2017, p. 7). However, a more shorter definition given by Runnymede (2017) is that ‘Islamophobia is anti-Muslim racism’. Unfortunately, according to this report, Islamophobia still remains a poorly defined term for a number of reasons. The aforementioned definition is in need of revision since the term Islamophobia – alluded to by Runnymede 1997 – has many detractors. More recent criticism against Islamophobia have been summarised by Green (2015); he suggests that certain critics, who are supportive with the requirement of contending and examining ‘anti-Muslim prejudice’, argue that the term itself is an incorrect designation, rather, this phenomenon would be better understood under an alternative framework, like ‘xenophobia’ or ‘racism’, etc. On the other hand, some researchers assert that the word Islamophobia restrains one from ‘freedom of speech’ and the freedom to unrestrictedly critique the teachings and practices of religion (Islam). As a result, the definition of the term will continue to evolve over time. Explaining the cause impacting the changing perceptions with reference to the definition of the term Islamophobia, both socially and politically, is the recent Runnymede report published in 2017. The report highlights three main catalysts within the intervening 20 years, between 1997 and 2017: the first is the change of context – both nationally and internationally – due to the 9/11 and 7/7; the second is the demographic growth of Muslims in the West; and the third is the increase in data and information available about Muslims living in the West, in comparison to the 1997 Runnymede report. Furthermore, in the chapter What is Islamophobia? Allen (2010) provides an in-depth analysis of the weaknesses of using the term ‘Islamophobia’, and tries to suggest alternative terminologies. He concludes that even though everyone agrees that “a certain identifiable phenomenon [tendency] – Islamophobia – exists…”, there still remains the need for offering an ‘adequate’ and ‘appropriate’ conceptualisation and definition of what Islamophobia really is (Allen, 2010, pp. 123-138). Moreover, Richardson (2009) identified eight drawbacks that might be subsumed under the terms ‘Islam’ and ‘phobia’: a) phobia indicates severe mental illnesses that only impacts a small group of people, whereas this phenomenon includes an overwhelming majority; b) accusing someone of being mentally ill stops one from conducting intellectual and reflective dialogue; c) to call someone insane is to prevent and restrain oneself from understanding and, thus, changing their perceptions; d) alternatively, it is more accurate to use the word ‘anxiety’ instead of ‘phobia’; e) the use of the word ‘Islamophobia’ disregards other similar hostilities like racism, xenophobia, etc; f) the term does not differentiate between hostility towards Muslims living in your country and elsewhere in the world; g) the term is inappropriate in explaining statements that are generally ‘anti-religious’; h) the term implies anti-Muslim/ethno-religious hostility and prejudice in the West only, rather than addressing Islam, its beliefs and practices objectively.
Source:
https://www.academia.edu/37641440/Islamophobia_in_the_Media

Youmna's blog 1

 Hello!

I'm Youmna Shah. Muhammad Mustaqeem Shah`s daughter. I am 12 years old. I want to be a zoologist and study zoology and marine biology which will approximately take me 7+ years. sad.😑
I want to help raise awareness about all the plastic being thrown out to sea.
It's horrible. Turtles with straws stuck up they're noses, whales dead, due to plastic piling up in their stomachs, we really need to stop this. Imagine if we were in their places; we wouldn't want straws stuck up our noses, having to be taken out by tweezers!
 Over a HUNDRED MILLION marine animals are killed each year due to plastic.
wow. That is ALOT OF MARINE SEA CREATURES.
Do you want them to die?
Are you seriously, ACTUALLY going to ignore this and just say, "Meh. Who cares?"
Well here is your answer. ME. I care.
The sea creatures care. Every HUNDRED MILLION of them care.
And if you`re going to be that careless and ignore this and not at least even tell ONE person, then you really don't care and are therefore selfish.
So please help raise awareness for all of this please, and thank you.

Please wtch this video once to see what I am talking about:
Click to see what I am talking about

good bye.

Amazing Du'aa of the beloved Prophet صل الله عليه و سلم

Amazing Du'aa of the beloved Prophet صل الله عليه و سلم 

Imam Tabrani RA narrates in his mujam kabir:

Abdullah Ibn Masood narrates that the messenger of Allah S.A.W. hosted a guest and so he sent someone to ask in all of his houses if there was any food to feed the guest but he came back to say there wasn't any. upon receiving this news the Prophet sallallaaho alaihe wasallam said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ وَرَحْمَتِكَ، فَإِنَّهُ لا يَمْلِكُهَا إِلا أَنْتَ

allaahumma innee asaloka min fadlika wa rahmatik, fa innahoo laa yamlikohaa allaa anta



 

O Allah! I ask you from your grace and mercy, for no one but only You posses them.

 

So it wasn't long (after making this du'aa) that he was gifted a whole roasted goat, he said:

"this is the grace of Allah and we are waiting for  (receiving) His mercy."

 

والحديث بوب عليه الإمام ابن أبي شيبة رحمه الله في مصنفه فقال :
الرَّجُلُ يُصِيبُهُ الْجُوعُ أَوْ يَضِيقُ عَلَيْهِ الرِّزْقُ مَا يَدْعُو بِهِ .

 

Ibn Abi Shaybah, may Allah have mercy on him, has made a heading of chapter in his musannaf saying: "The Du'aa/supplication (i.e. the above mentioned Du'aa) to be asked  having poverty or lack of sustenance"