Story About Mother,S Love

No one knows how much a mother loves her children. There’s no measuring instrument that can measure it. For as long as she’s breathing, there exist the words ‘immesurable and unconditional love’.

For an ordinary child, life is about playing, running around with some friends and enjoying life’s greatest gifts and treasures. But for a nine-year-old Riza Astute who’s suffering under the curse of heart deficiency and having a weak lungs, life is an endless struggle in finding the cure for her sickness. Beside her is a loving mother, who never fails to encourage her in fighting her sickness, cries with her, and most importantly, her mother that never left her when she needed her the most.

Mom, I wanna give up. Let’s give this fight up,” she said, crying. They had been in the hospital for almost three months already, waiting for the cure.

No Baby, the doctor said there’s still a cure,” her mother cried while giving her a tight hug. A hug that assured her about not giving up. An assurance of the cure that had long been waited.

There’s no cure Mom, why can’t we just accept it?” sadness colored the tone of her  trembling voice, her mother never loosen the tightness of the hug.

The doctor said that the heart transplant will going to work. Just… don’t give up. Please Baby, for me,” her mother pleaded, sobbing. She saw the naked panic in her eyes.

But there’s no heart donor,” her voice grown higher, trying to be more reasonable as she could be.

Yes there is,” she fell silent, replaying her mother’s words in her mind. “The doctor said she’s right in the operating room now, so they’re going to send you to the O.R,” she continued.

Like who the hell would going to give her own life for a worthless dying child. For Pete’s sake Mom,” she said, tears welled up, she reached up to wipe them away before they could spill over.

I don’t know. Let’s be thankful that there’s a donor. I’m going to thank her with all my life, and I’m going to spend all our money to win you back.” She kissed her daughter’s forehead.

Before she could respond her thank you words, three nurse got in the room and took her to the operating room.

They had injected her loads of anaesthetic medicines which made her close her watery eyes and fell into silent, dreamy sleep.

The operation took a little over five hours longer than it should be and was successful. Thanks be to her heart donor and of course, to God.

It took three days before she finally woke up. She saw her family looking at her anxiously, wide eyed. She searched for her mother but couldn’t find her.

Where’s Mom?” she asked when finally, she’d regained her strength and consciousness.

At the house, taking a sleep,” her brother was the one to answer the question.

I wanna see Mom.” Her voice was rather a command than a request.

Sure you can?

Yeah! Perfectly sure. I wanna get out of this white place.

Well then,I’m going to pay for the bills,” replied her father.

When she got home – excited by the thought of coming home again and seeing her mother – she was shocked to see too many people – most of them were their neighbors – crowding their place. She felt a sudden surge of panic flooding through her, her pulse was thudding in her ears. She put one arm over her heart. It drummed hyperactively over her palm.

She wheeled her wheelchair, entering the front door. She saw her grandparents crying, mourning over a dead body lying inside the coffin. She went directly into it and cried as she saw the face of her lifeless mother under the glass of the coffin, sleeping peacefully,smiling to her.

She died really happy…” she flinched when she saw her father on her side, she felt the need of hugging him, “… she died really happy giving you her heart.” That stung her. She shouted NO, but the words slithered out of her mouth in a silent – almost unheard – whisper. She fell on her wobbling knees and leaned her head closer to her mother’s as another wave of ache and sadness washed over her.

Define School of Islam?

Introduction:-
Schools of Islamic thought (madhahib) are the paths people follow to the Noble Quran and Prophet Muhammad. Obviously, these schools of thought were founded considerably after the death of the Prophet; in fact, they never took shape until the time of the Umayyid Caliphate. The common phrase ahl al-sunnah wal-jama΄ah, for example, became prevalent during the third century of the Hijrah. By the year 250H, the four Sunni schools of thought were being popularized and patronized during the Abbasid Caliphate. The Shi'a school of thought on the other hand, continued its growth and progress after Imam Ali through his descendants who were connected to each other through a chain of narration and knowledge. Prophet Muhammad and the designated imams in the Shi'a school of thought were shielded by Allah from any sin, religious error, or forgetfulness.
Kinds of Schools of Islamic Thought:-

1. Ja'fari
2. Hanafi
3. Maliki
4. Shafi΄i
5. Hanbali 

Quatity of Muslims Following Different Schools:-

Today, the five schools of Islamic thought accepted by all Muslims are the Ja'fari, comprising 23% of the Muslims; the Hanafi, comprising 31% of the Muslims; the Maliki, comprising 25% of the Muslims; the Shafi΄i, comprising 16% of the Muslims; and the Hanbali, comprising 4% of the Muslims. The remaining small percentage follow other minority schools, such as the Zaydi and the Isma΄ili.

Explanations:-

Ja‘fari

The Ja'fari school of thought was headed by Imam Ja'far ibn Muhammad al-Sadiq who lived from 83H to 148H. He was born in and died in the holy city of Madina, and he is the sixth Imam of the twelve designated imams of the school of Ahlul Bayt. Although the fiqh (Islamic Jurisprudence) was developed by the Prophet Muhammad and his successors (i.e., the imams), the fiqh, as taught by the Shi'a, did not have the opportunity to be presented to the masses of people because of the political predicament that the Ahlul Bayt suffered under the rulers for many centuries. The imams refused to acknowledge the legitimacy of the Umayyad and Abbasid caliphs, and their governments; and thus they and their followers were exposed to tremendous harassment and persecution at the hands of the unjust caliphs. Once the Umayyad government became weak, Imam Ja'far ibn Muhammad al-Sadiq found a golden opportunity to formulate and spread the tradition of the Prophet Muhammad and his family. At one time, four thousand scholars, commentators of the Quran, historians, and philosophers attended his classes in the holy city of Madina. Therefore, he was able to pass down the authentic teachings of the Noble Quran and the Prophet Muhammad and crystallize them in what came to be known as al-Fiqh al-Ja'fari, the Ja'fari Jurisprudence. His teachings were collected in 400 usul (foundations) which were written by his students and encompass hadith, Islamic philosophy, theology, commentary of the Quran, literature, and ethics.

After a period of time, three distinguished scholars categorized these 400 usul in four books which are the main sources of hadith for the Shi'a school of thought. They are: Usul al-Kafi by al-Kulayni (d.329H), Man La Yahduruh al-Faqih by al-Saduq (d.381H), and al-Tahdib and al-Istibsar by al-Tusi (d.460H). These three scholars were known as the “three Muhammads” since their first names were all Muhammad. While these four books are the main sources of hadith for the Shi'a, their authors still did not label their books as ”sahih” (authentic). Although they did their best to gather only authentic traditions, but if a particular tradition contradicted the Noble Quran then it was not accepted as legal and valid. Hadith, according to the Ja'fari school of thought, are accepted only if the Noble Quran verifies them, since the Noble Quran is the only undoubtable source of guidance.

Hanafi

The Hanafi school of thought was headed by Imam al-Nu΄man ibn Thabit (Abu Hanifa) who lived from 80H to 150H. Imam Abu Hanifa was born to a non-Arab father, was raised in Kufa, and died in Baghdad. This school of thought prevailed during the time of the Abbasid Empire when a student of Imam Abu Hanifa, Abu Yusuf al-Qadi became the head of the judiciary department and the highest judge, and thus he spread this madhhab (school of thought), in particular, during the caliphates of al-Mahdi, al-Hadi, and al-Rashid. No other man was as close to the Abbasid caliph, Harun al-Rashid as was Abu Yusuf al-Qadi, but the Abbasid caliph, al-Mansur also worked hard to support and consolidate Imam Abu Hanifa's school of thought and to spread his madhhab in the face of the growing popularity of Imam Ja'far al-Sadiq. Imam Abu Hanifa studied under the instruction of Imam Ja'far al-Sadiq for two years, and said in regards to him, “I have not seen anyone more knowledgeable than Ja'far ibn Muhammad, and indeed, he is the most knowledgeable one in the nation.”

Maliki

The Maliki school of thought was headed by Imam Malik ibn Anas al-Asbahi who lived from 93H to 179H. He was born in the holy city of Madina, and his fame spread throughout Hijaz. On the account of his disagreement with Imam Abu Hanifa, Imam Malik became the leader of the school of tradition (hadith), while Imam Abu Hanifa was the leader of the school of opinion (ra΄i). Yet, most Muslim governments were supportive of Imam Abu Hanifa.

Imam Malik joined the 'Alawiyiin, the descendants of Imam Ali, and received his knowledge from Imam Ja'far al-Sadiq, but thereafter, inconsistencies marked his life. At one point he was oppressed and having earned the anger of the government, he was dragged through the streets by his clothes and lashed. In 148H, his fortunes reversed and he regained his popularity and dominance. The Abbasids tried to set him up as a popular reference for the nation in giving verdicts and injunctions. The Abbasid caliph al-Mansur asked him to write al-Muwatta', his book of fiqh, which contains the principles of the Maliki school of thought. Furthermore, during the hajj season, the official announcer of the government proclaimed that no one had the authority to give fatawas (religious decisions) except for Imam Malik. The Abbasid caliph Harun al-Rashid sat on the floor to listen to him, and the caliphate in general exalted him to the point where they said that no book on earth, except the Noble Quran, was more authentic than that of Imam Malik's. Ibn Hazm al-Andalusi says that two schools of thought were spread due to the government and the sultan: the school of Imam Abu Hanifa, since Abu Yusuf al-Qadi only appointed Hanafi judges; and the school of Imam Malik ibn Anas, for a student of Imam Malik, Yahya ibn Yahya was so respected in the caliph's palace that no judge was ever appointed in Andalus, Spain without his consultation and advice.

Shafi΄i

The Shafi΄i school of thought was headed by Imam Muhammad ibn Idris al-Shafi΄i who lived from 150H to 198H. Imam Shafi΄i was born in Hijaz and his school of thought emerged in Egypt. At the time of the Fatimid Dynasty, the Egyptians were mainly followers of Ahlul Bayt, and the teachings of Ahlul Bayt were being taught in al-Azhar University. At a later time, Salah al-Din al-Ayyubi came and waged an extensive war against the school of Ahlul Bayt by banning the teaching of their madhhab (school of thought) in al-Azhar and resurrecting the other madhahib, including that of Imam Shafi΄i, who was killed in Egypt in 198H.

Hanbali

The Hanbali school of thought was headed by Imam Ahmad ibn Hanbal who lived from 164H to 241H. He was born and died in Baghdad. He only gained popularity in Najd (a region of the Arabian Peninsula) due to the ideas of Muhammad ibn 'Abd al-Wahhab, the founder of Wahabism. The Hanbali madhhab spread in Najd primarily due to the teachings of Ahmad ibn 'Abd al-Halim al-Dimishqi ibn Taymiyyah (661H-728H) and his student ibn al-Qayyim al-Jawziyya.

A close study of the history of the madhahibs and a search into the reasons for their birth, existence, and spread, reveals that the various governments were the main factor in the birth and spread of these schools. Governmental aid took physical and financial forms by establishing schools, sponsoring books of fiqh (law), adopting and sponsoring official madhahib, and giving freedom to the founders and scholars of some of the “official” madhahib. This trend has occurred in almost every religion worldwide; for example, one might compare this trend in Islam to the birth of the Anglican Church in 1534AD by the English king, Henry VIII who made it the official religious tradition of the state, thus giving it 55 million followers.

History tells that the school of Ahlul Bayt suffered extreme oppression, tyranny, and discrimination at the hands of the Umayyad and 'Abbasid caliphs. But in spite of oppression, by the divine will of Allah, the school of the Ahlul Bayt reached a climax during the caliphate of al-Ma'mun, and Shi'ism reached so far into the governmental dignitaries that al-Ma'mun himself was forced to show deep sympathy towards the 'Alawiyiin, the descendants of Imam Ali, and to show an inclination towards Shi'ism, to the point that he invited Imam Ali ibn Musa al-Rida, the eighth Imam of the Ahlul Bayt to be his successor—a position which Imam al-Rida declined.

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