13 years ago
By: Yahya Emerick
"Islam teaches that wudu is done this way." The man said confidently.
"But you're wrong," the young man replied. "That's totally against the laws of Islam."
"But it says in a hadith that." The older man started saying.
"That's a weak hadith!" The younger man interrupted.
"Oh Yeah! What's your daleel (proof)? I read in a book that the blessed prophet said to..."
By this time both men were fuming. The young man screamed, "I read in a book, too, that..."
But before he could finish his sentence, the older brother pushed him and he pushed back. A fight would ensued if some quick-thinking brothers nearby didn't break it up.
The two brothers eyed each other angrily and left in opposite directions. Those who remained just shook their heads in silence. Here were two brothers ready to fight over a difference of opinion.
The funny thing was, they both were right. They just didn't know how to handle a difference of opinion. The blessed prophet once remarked, "Difference (of opinion) in my Ummah are a blessing."
He didn't mean that Muslims should argue about everything or be divided, rather, he was pointing out that it was good for Muslims to think, to reason together, to discuss things and that if they disagreed over something, that it was all in the pursuit of knowledge. If anyone uses differences of opinion to form competing groups, then they have done wrong and may find themselves in trouble on the day of judgment!
Allah is very harsh against those who make divisions. He said, "And be not like those who split up their way of life and become mere sects, each group rejoicing in what it (claims) it has." (Qur'an 30:31-32).
Also he said, "As for those who divide their way of life and break up into sects, you have no part of them at all. Their affair is with Allah. He will tell them the truth of what they did in the end." (Qur'an 6:159).
Once the Prophet Muhammad (pbuh), said that the Jews divided up into 71 sects, or groups, the Christians into 72 and that his community would eventually be divided up into 73. Then he said they would all be in the fire except one. When the people around him asked which one was going to Paradise, he replied that it was the one which would follow his example.
We are blessed as a community in that we have our original book and the complete record of the life of our prophet. If anyone comes and says, "This or that is Islam," we can easily check and verify whether or not it's true. If it doesn't come from the Qur'an or Hadith, then it can't be Islam. So we must use those two sources to explain what Islam really is. Sincere people seek to learn and practice the truth and Allah guides those who seek him. Anything else is opinion.
On many occasions Muslims have disagreed over what something means or what to do. The key is to follow the Islamic manners of how to deal with differences. We don't have to agree all the time, but we don't fight over disagreements as if we were enemies. And if we are truly wrong and realize it, we must not stick to a false position out of pride or fear of "losing."
An arrogant person refuses to accept logic and a proud and vain person never likes to listen to guidance.
In contrast, the Qur'an states, "Those who, when they hear the signs of Allah being recited, humble themselves" So be humble where knowledge is concerned.
Before the battle of Khandaq, the Muslims had to decide what to do. Some wanted to go out and fight while others wanted to stay in the city and defend from there. The prophet listened to both sides and in the end, he agreed with those who wanted to defend from the city. He didn't barge in with his own personal preferences nor did the Shura, or group discussion, become heated and full of antagonism. People disagreed over an issue but united after a majority decision was taken.
Allah, the exalted, gave us a formula for dealing with differences when he said in the Qur'an that this book is Al Furqan, the standard to go by. And further he instructed us to follow the example of the blessed prophet (Qur'an 33:21)
If we have a disagreement, especially between the followers of one Madhab (School of Fiqh) and another, we must respect each other's opinions and present our evidence. In the end, even if neither side proves a point, we must be courteous and respectful. If we find our position is wrong, then we would be a fool to stick with something that is not true. Simply say, "Alhumdulillah," and thank the brother or sister for helping you to understand Allah's Shari'ah better. Khalifa 'Umar once said, "Allah bless the person who makes me a gift of my own faults."
I've seen countless showdowns between people with different opinions in which the end-result was ill will and hurt feelings. What's even worse is that such a display of rude behavior on the part of people who are supposed to know Islam makes other Muslims shy away from the Masjid and Muslim gatherings. It has an even worse effect on new converts and potential converts. Muslims handle their differences with proper adab, or manners.
I still remember an inter-faith dialogue meeting I sat in on several years ago. There were about ten Muslims, ten Jews, and fifteen Christians. Over the course of several hours, it became obvious to all that the Jews present were completely disunited, to the point that secular Jews were arguing with the orthodox who were in turn calling the reform Jews fakes.
The Christians, who represented at least ten different sects, fared no better. They disagreed on just about everything when topics in their religion came up. Two Christians even got into an intellectual duel which lasted almost fifteen minutes. The moderator, who was a Lutheran preacher, saw that his forum was descending into chaos. So he tried to get the Muslims to go at each other's throats also to deflect from the obvious disunity among the Jews and Christians present.
He brought up the old Sunni-Shi'a issues and tried to make disunity among Muslims, the primary topic of the gathering. None of us Muslims, about seven men and three women, had ever met before. We came from different regions of the metropolitan area. Three had identified themselves as Shi'a on the names list we all had. I wondered what would happen.
To my great relief, no matter which Muslim spoke, male or female, Sunni or Shi'a, we were all talking with one voice. We agreed on practically everything and felt a tremendous feeling of victory in our hearts. Despite the preacher's repeated accusations, insinuations, biting remarks and finally, obvious attempts to divide us, we united as one and handled any differences respectfully and wisely. We had no shouting matches, no glaring differences or understandings. Indeed, after the meeting we knew we were all brothers and sisters while the Christians and Jews kept their distance from each other. They were pairing up with us to talk in the social time.
When we have differences, we must not forget that it does not take away from our primary bonds of Iman. On one occasion, Khalid ibn Walid and Saad ibn Waqqas were having a heated argument. After Khalid left, a friend of Saad's started saying bad things about Khalid. Saad immediately stopped the man and told him, "The disagreement between us does not affect the bond of our Iman." (From: God-Oriented Life)
Once 'Umar ibn al-Khattab, who was the Khalifa, or political leader, went up to a person he disliked and told him to his face, "I don't like you." The person merely answered back, "Are you going to take away my rights?" Umar replied, "I don't like you, but I will respect your rights." Clearly, that is the best example for us to follow with regards to dealing with the differences among us.
Yahiya Emerick was a former vice principal at an Islamic school, President of the Islamic Foundation of North America and a Muslim author and has written many articles that have been published in local as well as national magazines, both in North America and abroad. He was born into an American Protestant Christian family and converted to Islam in 1989. Amirah Publishing was founded by Yahiya Emerick in 1992 in order to further his ideal of publishing American-oriented literature on Islam. Emerick's juvenile fiction books are amongst the very first examples of the Islamic Fiction genre.http://islamicfictionbooks.com/ifbauthors.html In addition to being an author he is also a lecturer and educator with national recognition. One of Emerick's books has been adopted into the curriculum of Al-Azhar University in Egypt, the world's oldest college and the foremost in Islam.
What is Istikharah prayer?
Istikharah prayer is a two-rak`ah non-obligatory Prayer by which one seeks Allah's guidance when he is confused or can't choose between permissible alternatives. In this case, the Muslim should pray to Allah the Almighty to guide him to whatever He sees fit for him and make his heart satisfied with the decision.
What should one ask for?
In the Prayer, one asks Allah to facilitate the matter if it is good and turn it away if it is not. Thus, after praying Istikharah, one should decide on a course of action, and trust that if the matter does not work out, it is because it was not good for him. One should not then feel disappointed if things did not go as hoped.
Istikharah is only prescribed for matters deemed permissible by the Shari`ah and not for any issue that plainly opposes Allah's Laws. It is when you have two permissible options and you do not know which is better for you that you should resort to Allah the Almighty to seek His guidance.
Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states: “Istikharah means, "seeking the best course of action."
In Islam, it is used for approaching Allah through Prayer for guidance in a case when one cannot make up his mind. It should, however, be pointed out, that Istikharah applies strictly to cases that are halal (lawful or permissible), since there cannot be a question of choice concerning matters that are considered haram (unlalwful or impermissible).
When faced with important decisions in life, a believer is persuaded to use all of his Allah-given resources, as well as to consult people who are known for their knowledge, piety and sound opinion. After having done so, he can turn to Allah for guidance.
Humans are limited in knowledge, and Allah alone possesses perfect knowledge. Allah has told us that He alone possesses the keys to all that is good. He has also promised to help us if we turn to Him earnestly and sincerely.
We see around us people doing all sorts of things for confirmation when faced with important decisions in their life. The Pre-Islamic Arabs resorted to the practice of divining with arrows or the stirring of birds. In modern times, even some of the most prominent people consult astrologers, psychics, gurus or so called spiritual masters.
Islam teaches that since Allah alone knows the unseen realities, and He alone is aware of what is good for us in an absolute sense, we must seek His help. The Prophet (peace and blessings be on him) taught us how to do so. He told us that if we are faced with decisions in life and are unable to make up our mind, we must approach Allah through Prayer. This Prayer is called Prayer of Istikharah. It is a Sunnah or a highly recommended act.
The specific method of doing it, is as follows:
First, one must offer a Prayer of two rak`ahs with the intention of seeking guidance from Allah. Then he should offer the following supplication:
"Allahumma inni astakhiruka bi`ilmika, wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azim, fa'innaka taqdiru wala aqdiru, wa ta`lamu wa la a`lamu, wa anta `allamu-l-ghuyub. Allahumma, in kunta ta`lamu anna hadhal-amra [here mention your case] khairun li fi dini wa ma`ashi wa `aqibati 'amri (or 'ajili amri wa`ajilihi) faqdurhu li wa yas-sirhu li thumma barik li fihi. Wa in ta`lamu anna hadhal-amra sharrun li fi deeni wa ma`ashi wa `aqibati 'amri (or `ajili amri wa ajilihi) fasrifhu `anni was-rifni `anhu, waqdur liya al-khaira haithu kana thumma 'ardini bihi.”
(O Allah, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the One Who knows the hidden mysteries. O Allah, if You know this thing (I am embarking on) [here mention your case] is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.)
After having done so, he should follow the decision that he is strongly inclined to. If he feels no such inclination, then he should choose one of the options; he can rest assured that Allah will guide his steps.
It has been reported that the Prophet, peace be upon him, said, "One who asks Allah for guidance in choosing the best course of action will never be a loser." It is not at all necessary for a person to have visions or dreams following Istikharah. However, if a person does experience a vision or dream, and he feels strongly about it, he should follow it.” (Source: www.islam.ca)
Imam An-Nawawi (may Allah bless his soul) adds: “After making Istikharah, a person must do what he or she is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikharah. And if his or her feelings change, he or she should leave what he or she had intended to do, for otherwise he or she is not leaving the choice to Allah, and would not be honest in seeking help from Allah's power and knowledge. Sincerity in seeking Allah's choice means that one should completely abandon what one desired oneself.”
Also, Dr. Muzammil Siddiqi, former head of the Islamic Society of North America (ISNA) and member of the Fiqh Council of North America, states: “Doing Istikharah does not mean that one should not use one's reason or experience. Allah the Exalted has commanded us in the Qur'an that we should use our intellect and seek knowledge. If we do not know something, we should ask those who know. But human reason has limitations. We do not know everything; only Allah does know all things. When we are faced with a dilemma then we should turn to Allah to seek His guidance. After offering Istikharah, you may do whatever is best in your understanding or whatever convinces you. You may repeat the du`a' of Istikharah several times if you are still hesitant. It is not necessary to dream about anything and you do not have to wait for an answer in your dreams.
It is reported in a Hadith that the Prophet (peace and blessings be upon him) said: "O Anas, when you intend to do some important things, then seek the good (seek Istikharah) from your Lord seven times and then do that to which your heart (or mind) is inclined, because the good is in it."
Is it true that for Istikharah to be valid, one must experience some kind of a dream indicating the proper course of action to follow?
Most of the hadiths on this subject do not talk about any dream. However, the famous Hanafi jurist Ibn `Abdeen has suggested in his Hashiyah that one should make the Istikharah Prayer before sleeping, and should sleep after having performed Wudu'. The face should be towards Makkah. If one sees something white or green in one's dream, then the answer is yes, but if one sees something dark or red then the answer is no.
Other jurists of Shafi`i, Maliki, Hanbali and Ja`fari schools say that one should do that which is most convincing. According to Imam Malik, other people can also perform Istikharah on behalf of someone. There is nothing strange about dreams. If you did not see any dreams, then it does not mean that dreams do not occur. After the Istikharah Prayer, some people may see a dream and some may not. We know that some of our dreams become true.
Some time we see something in a dream and it happens exactly the same way later. As there are good dreams and bad dreams, so there are also true and false dreams. The interpretation of dreams is a special knowledge that some people have.
In the Qur'an many dreams are mentioned. Prophet Ibrahim (peace be upon him) saw in his dream that he was sacrificing his son. Prophet Yusuf (peace be upon him) had dreams and Allah also gave him the knowledge of interpreting dreams. Prophet Muhammad (peace and blessings be upon him) also sometimes interpreted the dreams of his Companions.”
Taken from: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543882
By Living Shari`ah Staff
A man came to Ibrahim ibn Adham (may Allah be pleased with him) and said, “Abu Ishaq, I am unable to control myself. Please give me something to help me.”
“If you accept five conditions,” said Ibrahim, “and are able to put them into practice, your disobedience will not cause you any problem.”
“Just tell me what they are, Abu Ishaq!” the man said.
“The first is that when you want to disobey Allah you do not eat anything He provides.”
“Then how will I get anything to eat? Everything on the earth is from Him!”
“So, is it right to eat His provision and disobey Him at the same time?” replied Ibrahim.
“No, it is not. What is the second condition?”
“When you want to disobey Him, move off His land.”
“That is even more difficult!” exclaimed the man. “In that case where will I live?”
“Is it right to eat His provision and live on His land and then disobey Him?” asked Ibrahim.
“No, it is not. What is the third condition?”
“When you want to disobey Him in spite of eating His provision and living on His land, find a place where He will not see you and disobey Him there.”
“What do you mean, Ibrahim? He knows everything that happens even in the most hidden places!”
“So, is it right to disobey Him when you eat His provision and live on His land and when you know that He can see everything you do?”
“It certainly is not!” the man replied. “Tell me the fourth condition.”
“That when the Angel of Death arrives to take your soul, you say to him, ‘Give me a reprieve so that I can repent and act righteously for Allah.’”
“But he won’t listen to me!”
“Then if you cannot ward off death long enough to give yourself time to repent, and you know that when it comes there will be no reprieve, how can you hope to be saved?”
“What is the fifth?”
“That when the Angels of the Fire come to you to take you to the Fire, you do not go with them.”
“They will take me whether I like it or not!” exclaimed the man.
“So how can you hope to be saved?”
“Enough, enough, Ibrahim! I ask Allah’s forgiveness and I turn to Him!”
The man’s repentance was sincere and from that time on he was assiduous in his worship and avoided acts of disobedience until the day he died.
Pasted from <http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658484010&pagename=Zone-English-Living_Shariah%2FLSELayout>
As Easy as One Plus One
By Selma A. Cook
I complained to my friend about the pain I felt.
“What kind of pain?” she asked.
“All kinds - physical, emotional… You name it, specially emotional pain.”
She looked at me for a while, raised her eyes toward the ceiling of the room, and then said:
“Have you ever felt numb?”
“Yes, many times,” I replied.
“Did you like that feeling?” she enquired.
“No, not at all,” I answered.
“So pain is better, isn’t it?”
I had to think about it, but the answer was obvious. Numbness is a symptom - an imbalance. So, it must mean that pain is part of the normal human state. I felt afraid.
“Do you mean that feeling pain is normal? Am I to except pain to be a part of my life?” I enquired.
“Yes, of course. But don’t just focus on the pain. There are many other feelings and sensations as well, but we tend to ignore them, and give our attention to the overwhelming and perhaps more frightening ones.”
Her words settled on me heavily. I certainly didn’t want to feel numb; I would much rather undergo the turmoil of emotional pain and loss than to be locked out of reality. Surely, it was better to be vulnerable. Realizing this gave me a sense of balance, despite the ache.
She could see that I was thinking deeply and added:
“You must accept pain, not fight it. Accept the state you are in.”
“But isn’t pain a warning signal that something is wrong?” I asked.
“Yes, but it might be your thinking that is out of balance. Regardless of your state, accept it and trust Almighty Allah, then He will help you to see the positive aspect that always exists in and around the hardship.”
“With every difficulty there is ease…” came the verse from the Qur`an to me.
“Yes, exactly. Anything that moves the heart is good for us. Everything in life has a positive or negative potential, and everything is created for the greater good. Even in death, flowers and plants grow on a grave. Nothing is wasted.”
“Even death is positive?” I asked.
“It is often sadness that moves the heart the most, even more than happiness. Sadness makes the heart softer while great happiness can sometimes make the heart hard, unfeeling and exultant.”
I understood the importance of having a heart that is soft and sensitive, so I could decipher the meaning of life, but it didn’t take away the emotional pain I was feeling. This pain was strong enough to engulf me. It threatened to overwhelm me leaving me hollow.
“Is there good in this feeling?” I wondered.
She continued:
“You live in your own internal world where you dream, perceive, decide and respond. What counts are the decisions you make, your intention and the effort you exert in striving to be a power of good in the world. Anything that pushes you towards that is ‘good’.”
“So all these feelings are good for me,” I said partly to myself.
“Look, you have pain, you don’t like it and you’re afraid of it, yet you hold onto it! You have to learn to let it go because you are not in control anyway.”
“Do I hold onto the pain?”
Can I do that I wondered.
“And it’s not just your own pain; you also have to feel the pain of others.”
“Mine is more than enough!” I declared, almost laughing. “More than enough!”
“When you feel the pain of others it helps you to bear your own.”
“How?”
“Well, look what’s happening now. You’re telling me how you feel; don’t you
feel better having done that?”
“Yes, actually I do,” I said in deep thought.
“And as I listen to you, I feel calmer and I feel less pain. We benefit each other.”
“Do you feel pain too?”
“Everyone feels pain.”
“Life is so hard.”
“Oh, come on. Don’t forget that everything has two sides. For all the marvelous emotions that can fill our being there is also darker emotions. You can never appreciate beauty, truth or joy without having experienced their opposites. If we only experience beauty and happiness, we would be angels! But remember Almighty Allah says that the righteous human being is higher than the angels – so feel your pain, enjoy it and grow through it!”
I closed my eyes and let the waves of pain wash over me. I didn’t resist them. I waited. They passed. I opened my eyes. There was calmness.
“So what did you learn?” she asked.
“I survived it. It passed. Everything changes.”
“Yes, accept change and accept yourself. It’s the only way you can start to build.”
I felt stronger. The pain had edged its way into the background, and left me with a sense of clarity-- tranquility.
“Where did you learn all this?” I asked. “Is there a book I should read?” As if anything could be so easy.
“No,” she laughed. “Allah the Almighty puts His signs in the universe all around us. Anyone can see them and understand them, even if he can not read!
It is up to us to comprehend the messages He sends to us and learn from them, or situation is repeated situations until we understand. Our ability to do this depends on the state of our heart.
"If you look back at your life, and compare yourself in the past with how you are right now, you will surely see many changes and developments. You are not the same person you were ten years ago. Try to remember the signs you had along the way. Try to remember what guided you,” she explained.
I could remember.
“Change is a part of life, don’t resist it. Learn to ride out whatever happens, and know that joy is contained in and around hardships.”
“Tell me about your life,” I asked her. “What was the changing point in your life?”
“
"There have been many really. I learned that helping others always brings about something positive.”
“Please explain.”
“Well, if someone comes to you with a problem that is counted as negative. Then you try to help them, comfort them, and support them then that is counted as positive.”
“But won’t the negative of that person counteract your positive?”
“Remember what you've learned about Math at school? A negative and a positive make a what?”
“A positive!”
“Yes. And a positive and a negative make a positive, and a positive and a positive make a positive…”
“Yes, only a negative and a negative make a negative,” I realized.
“That’s why we should always return evil – a negative – with goodness – a positive, then the whole thing will transform into something positive. Isn’t life amazing?”
“Most certainly. But you still haven't told me about the changing point in your life.”
“Oh yes, it’s quite a simple story really. There was a time in my life when I felt very depressed, almost broken. I felt like giving up. I’d lost faith in people and in myself. Yet deep inside I had this sense that I must never give up. Allah the Almighty guided me to a place that changed my life.”
“Where were you living at that time?”
“I was living in Malaysia. I visited a prison that had opened to the public as a touristic site. I went there alone because I wanted to see and feel what it was like for the inmates there long ago. I felt I was in my own prison; one I had built for myself.”
“I don’t understand.”
“I had constructed walls in my thinking, limiting myself and my choices. Telling myself that I can’t do this, and I can’t do that; that life is difficult, meaningless. I was always negative. I decided to face my greatest fear.”
“What was that?” I trembled at the thought. Isn't fear something to run away from?
"I went down into the depths of the prison into death row. In the room where they used to hang the prisoners there was a cage where the prisoner would stay for three days before his execution.”
“How awful!” I replied.
“I sat inside the cage and looked at the ropes hanging from the scaffolding. I imagined I was a prisoner there watching and waiting for my death to take place. I looked at the swinging empty ropes. I felt afraid. I felt more than afraid.
"I forced myself to stay there, and feel what the prisoners must have felt. My life flashed before my eyes. I felt regret, sorrow, and pain. I experienced what death must feel like. I have experienced it many times over.
" Then I told myself that I am lucky, so lucky because I am free to get up and leave. I wondered at how the prisoners would have wished for such a chance. I felt a wave of happiness and relief. I have never felt such happiness!”
“And this changed your life?”
“It certainly did. Every time I feel negative, I go to this place in my mind, and remind myself that I am free; that I still have time. That I can get up and leave, change, and my heart soars.”
“Such a negative place brought such a positive result.”
“Yes, that’s the lesson. Whenever you insert a positive, ,the negative changes, transforms – it disappears and becomes something that gives us life and spurs us on.”
Pasted from <http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1237705693235&pagename=Zone-English-Youth%2FYTELayout>
By Selma A. Cook
I complained to my friend about the pain I felt.
“What kind of pain?” she asked.
“All kinds - physical, emotional… You name it, specially emotional pain.”
She looked at me for a while, raised her eyes toward the ceiling of the room, and then said:
“Have you ever felt numb?”
“Yes, many times,” I replied.
“Did you like that feeling?” she enquired.
“No, not at all,” I answered.
“So pain is better, isn’t it?”
I had to think about it, but the answer was obvious. Numbness is a symptom - an imbalance. So, it must mean that pain is part of the normal human state. I felt afraid.
“Do you mean that feeling pain is normal? Am I to except pain to be a part of my life?” I enquired.
“Yes, of course. But don’t just focus on the pain. There are many other feelings and sensations as well, but we tend to ignore them, and give our attention to the overwhelming and perhaps more frightening ones.”
Her words settled on me heavily. I certainly didn’t want to feel numb; I would much rather undergo the turmoil of emotional pain and loss than to be locked out of reality. Surely, it was better to be vulnerable. Realizing this gave me a sense of balance, despite the ache.
She could see that I was thinking deeply and added:
“You must accept pain, not fight it. Accept the state you are in.”
“But isn’t pain a warning signal that something is wrong?” I asked.
“Yes, but it might be your thinking that is out of balance. Regardless of your state, accept it and trust Almighty Allah, then He will help you to see the positive aspect that always exists in and around the hardship.”
“With every difficulty there is ease…” came the verse from the Qur`an to me.
“Yes, exactly. Anything that moves the heart is good for us. Everything in life has a positive or negative potential, and everything is created for the greater good. Even in death, flowers and plants grow on a grave. Nothing is wasted.”
“Even death is positive?” I asked.
“It is often sadness that moves the heart the most, even more than happiness. Sadness makes the heart softer while great happiness can sometimes make the heart hard, unfeeling and exultant.”
I understood the importance of having a heart that is soft and sensitive, so I could decipher the meaning of life, but it didn’t take away the emotional pain I was feeling. This pain was strong enough to engulf me. It threatened to overwhelm me leaving me hollow.
“Is there good in this feeling?” I wondered.
She continued:
“You live in your own internal world where you dream, perceive, decide and respond. What counts are the decisions you make, your intention and the effort you exert in striving to be a power of good in the world. Anything that pushes you towards that is ‘good’.”
“So all these feelings are good for me,” I said partly to myself.
“Look, you have pain, you don’t like it and you’re afraid of it, yet you hold onto it! You have to learn to let it go because you are not in control anyway.”
“Do I hold onto the pain?”
Can I do that I wondered.
“And it’s not just your own pain; you also have to feel the pain of others.”
“Mine is more than enough!” I declared, almost laughing. “More than enough!”
“When you feel the pain of others it helps you to bear your own.”
“How?”
“Well, look what’s happening now. You’re telling me how you feel; don’t you
feel better having done that?”
“Yes, actually I do,” I said in deep thought.
“And as I listen to you, I feel calmer and I feel less pain. We benefit each other.”
“Do you feel pain too?”
“Everyone feels pain.”
“Life is so hard.”
“Oh, come on. Don’t forget that everything has two sides. For all the marvelous emotions that can fill our being there is also darker emotions. You can never appreciate beauty, truth or joy without having experienced their opposites. If we only experience beauty and happiness, we would be angels! But remember Almighty Allah says that the righteous human being is higher than the angels – so feel your pain, enjoy it and grow through it!”
I closed my eyes and let the waves of pain wash over me. I didn’t resist them. I waited. They passed. I opened my eyes. There was calmness.
“So what did you learn?” she asked.
“I survived it. It passed. Everything changes.”
“Yes, accept change and accept yourself. It’s the only way you can start to build.”
I felt stronger. The pain had edged its way into the background, and left me with a sense of clarity-- tranquility.
“Where did you learn all this?” I asked. “Is there a book I should read?” As if anything could be so easy.
“No,” she laughed. “Allah the Almighty puts His signs in the universe all around us. Anyone can see them and understand them, even if he can not read!
It is up to us to comprehend the messages He sends to us and learn from them, or situation is repeated situations until we understand. Our ability to do this depends on the state of our heart.
"If you look back at your life, and compare yourself in the past with how you are right now, you will surely see many changes and developments. You are not the same person you were ten years ago. Try to remember the signs you had along the way. Try to remember what guided you,” she explained.
I could remember.
“Change is a part of life, don’t resist it. Learn to ride out whatever happens, and know that joy is contained in and around hardships.”
“Tell me about your life,” I asked her. “What was the changing point in your life?”
“
"There have been many really. I learned that helping others always brings about something positive.”
“Please explain.”
“Well, if someone comes to you with a problem that is counted as negative. Then you try to help them, comfort them, and support them then that is counted as positive.”
“But won’t the negative of that person counteract your positive?”
“Remember what you've learned about Math at school? A negative and a positive make a what?”
“A positive!”
“Yes. And a positive and a negative make a positive, and a positive and a positive make a positive…”
“Yes, only a negative and a negative make a negative,” I realized.
“That’s why we should always return evil – a negative – with goodness – a positive, then the whole thing will transform into something positive. Isn’t life amazing?”
“Most certainly. But you still haven't told me about the changing point in your life.”
“Oh yes, it’s quite a simple story really. There was a time in my life when I felt very depressed, almost broken. I felt like giving up. I’d lost faith in people and in myself. Yet deep inside I had this sense that I must never give up. Allah the Almighty guided me to a place that changed my life.”
“Where were you living at that time?”
“I was living in Malaysia. I visited a prison that had opened to the public as a touristic site. I went there alone because I wanted to see and feel what it was like for the inmates there long ago. I felt I was in my own prison; one I had built for myself.”
“I don’t understand.”
“I had constructed walls in my thinking, limiting myself and my choices. Telling myself that I can’t do this, and I can’t do that; that life is difficult, meaningless. I was always negative. I decided to face my greatest fear.”
“What was that?” I trembled at the thought. Isn't fear something to run away from?
"I went down into the depths of the prison into death row. In the room where they used to hang the prisoners there was a cage where the prisoner would stay for three days before his execution.”
“How awful!” I replied.
“I sat inside the cage and looked at the ropes hanging from the scaffolding. I imagined I was a prisoner there watching and waiting for my death to take place. I looked at the swinging empty ropes. I felt afraid. I felt more than afraid.
"I forced myself to stay there, and feel what the prisoners must have felt. My life flashed before my eyes. I felt regret, sorrow, and pain. I experienced what death must feel like. I have experienced it many times over.
" Then I told myself that I am lucky, so lucky because I am free to get up and leave. I wondered at how the prisoners would have wished for such a chance. I felt a wave of happiness and relief. I have never felt such happiness!”
“And this changed your life?”
“It certainly did. Every time I feel negative, I go to this place in my mind, and remind myself that I am free; that I still have time. That I can get up and leave, change, and my heart soars.”
“Such a negative place brought such a positive result.”
“Yes, that’s the lesson. Whenever you insert a positive, ,the negative changes, transforms – it disappears and becomes something that gives us life and spurs us on.”
Pasted from <http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1237705693235&pagename=Zone-English-Youth%2FYTELayout>
About corruption and what to do about Muslim leaders whose
methodology or teaching is to commit the haram (prohibited)
methodology or teaching is to commit the haram (prohibited)
The Prophet (sallallahu aleihi wa sallam) said:
"Allah does not punish the individuals for the sins of the community until they see the evil spreading among themselves, and while they have the power to stop it, do not do so." (Ahmad)
Shaykhul-Islaam Ibn Taymiyyah said:
"This is why those who are in authority are of two groups: the scholars and the rulers. If they are upright, the people will be upright; if they are corrupt, the people will be corrupt."
The Noble Qur'an - Hud 11:85
"And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.
The Noble Qur'an - Hud 11:113
And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allâh, nor you would then be helped
Do not split from the Jamaa'ah
as a result of a corrupt leader
Hadith - Al-Bukhari and Muslim, and other narration by at-Tirmidhee (no. 2867) and Ahmad (4/130).
Allaah’s Messenger (SAAWS) said, "He who sees from his ruler something he dislikes, let him be patient with him, for he who splits away from the Jamaa’ah by a handspan and then dies, dies a death of Jaahiliyyah" and in a narration, "then he has thrown off the yoke of Islaam from his neck."
Be Firm yet Just with a Corrupt Muslim
The Noble Qur'an - Al-Ma'idah 5:8
O you who believe! Stand out firmly for Allâh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allâh. Verily, Allâh is WellAcquainted with what you do.
Shaykh Abdul-Azeez ibn Baaz, hafidahullah was asked, "Is it from the manhaj (methodology) of the Salaf to criticise the Rulers from the minbar (the pulpit)? And what is the manhaj of the Salaf with respect to advising the Rulers?" He responded:
It is not from the manhaj of the Salaf to publicise the faults of the Rulers and to mention such things from the pulpit because that leads to confusion/disorder and the absence of hearing and obeying the ruler in what is good. it also results in (the people) becoming engrossed (with these matters, arguing and debating) which causes harm and produces no benefit. The followed path with the Salaf, however is to give naseehah (advice) with respect to the matters which are between themselves and the leader, writing to him or by reaching him through the scholars who keep in touch with him (to advise him) until the ruler is directed towards the good. Repelling the evil occurs without mentioning the doer of the evil. So fornication, drinking of intoxicants and the taking of usury are curbed without mentioning the one who does such things. Warding off the evil and warning and the people against it is sufficient without it being mentioned that such and such a person does it, whether he is a ruler or other than the ruler.
And when the fitnah occurred in the time of 'Uthmaan , some of the people said to Usaamah ibn Zaid , "Will you not speak to "'Uthmaan?" So he replied, "You think that I will not talk to him without letting you know about it (also). Indeed, I will certainly talk to him regarding that which concerns me and him without initiating a matter which I do not love to be the first to initiate."
Hadith - Reported by Ahmad (3/403) and Ibn Abee 'Aasim (2/521) with a saheeh isnaad.
It is authentically reported from the Messenger in the hadeeth of 'Iyaad ibn Ghunum who said, "The Messenger of Allaah (saaws) said, 'Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him.' "
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