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tawakkull · 1 month

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ISLAM 101: Spirituality in Islam: Part 213

Haqq (The Truth), Haqiqa (The Genuine) and What Lies Beyond

Lierally meaning what is true, established, or constant, haqq (the truth) denotes that an utterance, an act, or a creed is totally in agreement with what is originally true, real, and genuine. Its opposite is batil (falsehood). In addition, haqq also means that which is immediately perceived when it is seen or heard. When it is mentioned without reference to anything particular, as mentioned in the verse, … they will come to know that God it is Who is “al-Haqqu’l-Mubin” (the All-Clear, Ultimate Truth and Ever-Constant) (24:25), what is being referred to is the Divine Being. God’s saintly friends have always meant the Divine Being when they speak of the (Ultimate) Truth.

As for haqiqa, which is derived from the same root word as haqq, it means the essence and original or exact form of something; that which is genuine and real, not figurative. In Sufi terminology, this is one of the four steps or degrees in the spiritual journey; these consist of the Shari‘a (the Divine way or the set of Divine laws), the tariqa (the spiritual path or the order which follows a spiritual path), the haqiqa (the essence, the genuine), and the ma‘rifa ( knowledge of God).

The Shari‘a is all the religious principles which everyone knows or has to know and practice; tariqa is the way of experiencing the spiritual depths of the Shari‘a through certain particular systems, while haqiqa is the attainment of certain mysteries of Divine Names and secrets of Divine Attributes of Glory through certain efforts and practices. Finally, ma‘rifa is the capacity of and provision for the gift that comes in return for seeking, feeling, and obtaining knowledge of certain subtle, profound truths concerning the Essential Qualities or Characteristics of the Divine Being and the mysteries of Divinity.

According to another approach, ma‘rifa is a summary of knowledge and a special gift in return for belief in God, while tariqa is a way or method to make this attainment, and the Shari‘a and haqiqa are the names of the goal to be attained. Although the sole goal for a servant is obtaining God’s approval and good pleasure, the way to this goal extends through the Shari‘a and haqiqa, which are two profound dimensions of a single truth.

Shari‘a is faithfulness to the mystery of servanthood and living a life in obedience to Divine commands; haqiqa is resignation to whatever God decrees and judges as the Lord of the whole creation, and the continuous experience of the principle: “We are pleased with God as the Lord, Islam as religion, and Muhammad as the Messenger.” The practice of Shari‘a or the order established by Shari‘a, if it is not connected to the horizon of haqiqa, is barren, while haqiqa which is not dependent on or does not originate in Shari‘a is futile.

From another perspective, the Shari‘a is the set of the responsibilities with which God has charged His servants, and the haqiqa is discerning and reading mysteries of Divinity in the Shari‘a. As also stated by Abu ‘ Ali ad-Daqqaq,[1] You alone do we worship (1:5) marks observation of the limits of the Shari‘a, and From You alone do we seek help (1:5) indicates the horizon of haqiqa. In short:

Shari‘a and haqiqa are one within the other; While the tariqa is the path leading to this horizon. Ma‘rifa is provision for the travelers on the path, Beyond which come faithfulness, sincerity, and endeavor. Livai Another approach is that the Shari‘a is perfect belief and righteous deeds, while haqiqa is God’s protection of these heroes of belief and righteous actions, as well as being the response of these heroes to this protection with a universal consciousness. It is a delusion if we expect Divine help and protection without belief and righteous actions; it is extremely difficult to be able to bear the heavy responsibilities of the sacred, noble Shari‘a without confidence in God’s special regard and help. Some have summed up this reality by saying: “Establishing the Shari‘a without haqiqa is extremely difficult, while the attainment of haqiqa without the Shari‘a is impossible.”

Within their broader meanings, the Shari‘a is the fulfillment of all individual, family, and social responsibilities, while haqiqa is acting as if seeing or in awareness of our being always seen by the One Who creates everything and favors each of His creatures with a rank of existence, the One Who creates guidance and misguidance and Who has the authority to guide or mislead whom He wills. It is He Who exalts and honors whom He wills and abases whom He wills, Who bestows success on whom He wills and causes whom He wills to lose, Who exalts whom He wills with dominion and takes away dominion from whom He wills, Who destines and decrees good and evil, belief and unbelief, benefit and harm, success and loss, and Who is referred to in the statement: “Whatever He wills to be is and whatever He wills not to be is not.”[2]

From another point of view, the Shari‘a is the essentials that are taught and conveyed by noble Prophets for observation, while haqiqa is the favor of experiencing these teachings and responsibilities in the heart and spirit or through vision and spiritual observation. Starting from this point of view, some verifying scholars have regarded the observance of the religious commands and prohibitions as the dimension of Shari‘a that consists of servanthood to and worship of God, and seen the dimension of haqiqa as the gifts of witnessing, experiencing, and unveiling the profound truths that underlie those commands and prohibitions.

Haqaiq (truths) is the plural of haqiqa, and this is dealt with in four degrees. The truths of the first or greatest degree are those concerning the All-Holy Divine Essence. The travelers toward the Ultimate Truth who seek these truths should always be faithful in their thoughts, speeches, and acts to the criteria established by the Legislator of Shari‘a, remaining distant from personal comments and interpretations, even though when they are flying at the highest peaks of knowledge of God and spiritual experience. The truths of the second degree are those pertaining to the Divine Attributes of Glory. The travelers advancing toward this horizon should remain within the limits of the knowledge of the Divine Being provided by the All-Beautiful Names and within the framework established by the sacred Attributes. They should refer the knowledge about what lies beyond these limits to His special attention and favors without any personal expectations. The truths of the third degree are those regarding Divine Acts. Those who seek these truths should, provided they attribute to God Almighty everything that exists and occurs in this realm of contingency where Divine Names and Attributes manifest themselves and operate, advance as far as they can in reflection and contemplation of the outer and inner worlds and try to study things and events in the minutest detail several times every day.

The truths of the fourth degree are those pertaining to the works or outcomes of Divine Acts. The realm where all qualities and quantities are manifested, substances and corporeal bodies are formed and dissolve, and all acts of joining, separation, formation, deformation, dissolution, and disappearance occur is the realm of these truths. If a mental travel can be led by sound vision, insight, and discernment in this realm, it becomes possible to attain knowledge and knowledge of God. But if those who travel in this realm in pursuit of the truths in question do not view acts, events, and occurrences through insight and discernment, and if they cannot transcend the sphere of apparent causes, they will inevitably fall into naturalism. In fact, this realm is described as follows:

The sheets of the book of the universe are of infinite kinds, Its individual letters and words are also countless. Written in the printing house of the Preserved Tablet of Truth, Each creature in the universe is a meaningful embodied word. Hoja Tahsin[3] However, those who have not been able to find the true point of view cannot be saved from mistakenly seeing, reading or interpreting it.

Haqiqatu’l-haqaiq (The Truth of truths) is a term which is used to express the rank of Divine absolute Oneness (according to some, the rank of Divine absolute Unity), which is the rank of God’s original manifestation in His Essence. Some call this The All-Holy Absorption or the All-Holy Existence, or the Unseen of All Unseen. However, it is not permissible to see this most sublime truth as selfidentified or in terms of being or coming into existence as the Pure Essence. Neither can it be regarded or imagined as a relative truth. Just as the Divine Essence cannot also be thought to manifest Himself without a veil, so also the Truth of truths cannot be talked about as purely He without considering His Attributes or Names as veils. We can find way to gain knowledge of Him through His Attributes and Names. The All-Holy Essence of the Divine Being is absolutely free from any descriptions. Any description of Him means putting a limit on Him. It is we who are limited; therefore, it is a religious essential to see the Ultimate Truth in His Own position and the created in its own position. Any other approach would be clear misguidance and bewilderment. The duty which falls on servants is turning to God in utter submission and trying to traverse their distance from Him, advancing toward that All-Incomprehensible One in the guidance of the sacred, noble Shari‘a and with the provision of knowledge of Him. Concerning this topic, a friend of God says as follows:

Flee, O initiate, from the realm of multiplicity; advance! Settling firmly in the Court of the All-Independent, Unique One, advance! If you desire to see the Face of Oneness through this multiplicity, Purify and brighten the mirror of your heart; advance! Some continuously turn around the Ka‘ba, some around the Divine Throne; You prefer the sacred sanctuary of God’s nearness; advance! There is no end to the journey of those who set out toward Him; Wherever you reach, go beyond; advance! Ismail Haqqi[4] In reality, there is no end to the journey toward the All-Infinite One. Visions and experiences which take a whole life-time will continue in different depths both in this world and the next. An initiate who has been dedicated to such a journey will run from one vision or observation to another, perceiving from different perspectives, even though they have been honored with His meeting and company; possibly they will be transported by the pleasure of vision and observation many times a day.

O God! I ask You for resignation after calamity or any of Your decrees or judgments concerning me, the coolness of life after death, the pleasure of observing Your Face, and the zeal to meet You without suffering the harm of anything harmful, or any misleading intrigue and mischief. And bestow, O Lord, blessings and peace on the Inaugurator and Seal of Prophethood, on his Family and Companions, may God be pleased with them all.

[1] Abu ‘ Ali ad-Daqqaq (d. 405AH/1014CE) was one of the leading Sufi masters in the history of Islam. He was taught by Abu ‘Abdu’r-Rahman as-Sulami and taught the famous Sufi master, ascetic, and writer Abu’l-Qasim ‘Abdu’l-Karim al-Qushayri. [2] Abu Dawud, “Sunna” 6; al-Bayhaqi, al-I‘tiqad, 1:161. [3] Hoja Hasan Tahsin (1811–1881) was one of the leading thinkers and educationalists of the 19th century Ottoman Turkey. He was the first director of Daru’l-Funun (Istanbul University). He was well-versed religious sciences and had great learning of natural sciences. [4] Ismail Haqqi Bursavi (1653–1725) is one of the great Sufi guides and writers. He spent much of his life in Bursa, Turkey. His Ruhu’l-Bayan (a 4-volume commentary on the Qur’an) is very famous. Kitabu’n-Natica (“The Book on the Result”) is his last work.

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #revert help #revert help team #help #islamhelp #converthelp #how to ocnvert to islam #convert to islam #welcome to islam

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jami-attirmidhi · 9 months

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1777

Narrated Sa'eed bin Zaid:

that the Prophet (ﷺ) said: "Whoever revives a barren land then it is for him, and there is no right for the unjust root."

Reference: Jami` at-Tirmidhi 1378

In-book reference: Book 15, Hadith 59

English translation : Vol. 3, Book 13, Hadith 1378

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basicsofislam · 5 years

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ISLAM 101: Your New Life.Part1

How to Convert to Islam

To enter the fold of Islam, all one needs to do is to pronounce the testimony of faith (shahaadah) with sincere conviction, being fully aware of its meaning. The shahaadah is the first and most important of the five pillars of Islam and consists of two parts, namely:

1) Ashhadu an laailaaha illallaah:

This means: I bear witness that there is no god worthy of worship except Allah; I worship Him alone without associating any partners with Him in worship.

2) Wa ash hadu anna Muhammad an rasool-ullaah:

This means: And I bear witness that Muhammad is the Messenger of Allah whom Allah has sent to all mankind; I will obey his commands and avoid anything he has forbidden and worship Allah according to His law and the teachings of His Messenger May Allah’s peace and blessings be upon him.

Taking a Bath:

The very moment a person embraces Islam is doubtless the greatest moment in his life, for it signifies his real birth through which he has come to understand the real reason behind his existence in this life. Now that he has entered the fold of Islam, he is recommended to take a bath (ghusl), washing his entire body with water. Just as he has cleansed his soul of such things as associating partners with Allah in worship (shirk) and committing sins, he is recommended to cleanse his body by taking a bath. When one of the Arab notables embraced Islam, the Prophet May Allah’s peace and blessings be upon him directed him to take a bath. (Al-Bayhaqee’s As-Sunan As-Sughraa: 837)

Sincere Repentance:

Repentance (tawbah) means “sincerely turning to Allah”, and a repentant person is one who gives up sins and unbelief and turns to Allah in repentance. A Muslim needs to repent and seek Allah’s forgiveness at practically all stages of his life; because it is only human to err, a Muslim is required to repent and beg Allah’s pardon every time he commits a sin.

What Are the Conditions of Sincere Repentance?

For repentance of all sins, including the sin of unbelief and shirk, to be valid and acceptable to Allah, a number of conditions must be met, including the following:

1) To give up the sin immediately:

Sincere repentance from sin with the deliberate desire to continue to commit it is not valid and will not possibly take place; if, however, a person commits the sin again after sincerely repenting from it, his earlier repentance will still be valid but he will need fresh repentance, and so on.

2) To feel deep sorrow and regret for having committed it:

True repentance cannot possibly take place without feeling deep remorse for having committed the sin. A person who talks about his past sins and brags about committing them is in no way considered penitent. As the Prophet May Allah’s peace and blessings be upon him once stated, “Remorse is repentance.” (Sunan Ibn Maajah: 4252)

3) To sincerely resolve not to commit it again:

Sincere repentance cannot possibly take place if a penitent person intends to repeat the sin.

Steps towards Acquiring Determination

-Pledging oneself not to repeat the sin under any circumstances and obstacles, not even for an instant, for the Prophet May Allah’s peace and blessings be upon him said, “Whoever possesses the following three qualities will relish the sweetness of faith.” Of these three characteristics, he mentioned “to hate to return to unbelief (kufr) after Allah has saved him from it, as much as he would hate to be thrown into the Fire.” (Saheeh Al-Bukhaaree: 21; Saheeh Muslim: 43)

-Keeping away from people and places that are bound to decrease his faith and tempt him to commit sins.

-Repeatedly begging Allah May He be glorified and exalted to keep him on the right path and adhere firmly to Islam until death, in any language or form. Examples from the Qur’an and the Prophet’s Sunnah include the following:

“Rabbanaa laa tuzigh quloobanaa ba‛da idh hadaytanaa” (Our Lord, do not make our hearts deviate after You have guided us) (SooratAal-‛Imraan, 3:8)

“Yaa muqallibal-quloob, Thabbit qalbee ‛alaa deenik” (O Allah, Controller of hearts, make my heart adhere firmly to Your religion) (Sunan At-Tirmidhee: 2140)

What Happens after Repentance?

If a person turns to Allah in repentance, Allah May He be glorified and exalted will definitely forgive his sins, no matter how serious they may be, for His mercy “extends to all things” (Soorat Al-A‛raaf, 7:156). The Qur’an says, “Say: ‘My slaves, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.’” (Soorat Az-Zumar, 39:53) After a person sincerely repents to Allah, Allah May He be glorified and exalted will definitely pardon him and forgive his sins; in addition, He will reward him; immensely: He will change his bad deeds into good ones, as the Qur’an states, “Except for those who repent, believe and act rightly: Allah will transform the wrong actions of such people into good — Allah is Ever-Forgiving, Most Merciful.” (Soorat Al-Furqaan,25:70) As this a reward is immense indeed, a sensible person ought to maintain such repentance and spare no effort to avoid falling into Satan’s trap which will negatively affect his faith.

Sweetness of Faith

Those who will most certainly taste the sweetness of faith, experience deep tranquillity and take great delight in experiencing closeness to Allah are those who love Allah May He be glorified and exalted and His Messenger May Allah’s peace and blessings be upon him more than anyone or anything else, love others, commensurate with their closeness to Allah and dedication to Islam, and hate to convert to unbelief just as they hate to be punished in Hellfire. The Prophet May Allah’s peace and blessings be upon him said, “Any person who combines these three qualities will certainly experience the sweetness of faith: (1) that Allah and His Messenger are dearer to him than anything else; (2) that his love of others is purely for Allah’s sake; and (3) that he hates to relapse into unbelief as much as he hates to be cast into the Fire.” (Saheeh Al-Bukhaaree: 21; Saheeh Muslim: 43)

A Muslim relishes the sweetness of faith when he hates to relapse into unbelief just as much as he hates to be thrown into the Fire.

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wisdomrays · 5 years

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Everything You Need to Know about PROPHET MUHAMMAD (pbuh).Part2

The Prophet’s (pbuh) life:

His life.Part1

His life.Part2

His life.Part3

The Prophet’s (pbuh) marriages:

The Prophet’s (salallahu alayhi wa sallam) marriages.Part1

The Prophet’s (salallahu alayhi wa sallam) marriages.Part2

The Prophet’s (salallahu alayhi wa sallam) marriages.Part3

The Prophet’s (salallahu alayhi wa sallam) marriages.Part4

BASICS OF ISLAM : The Prophet and His Wives.Part3

BASICS OF ISLAM : The Prophet and His Wives.Part4

BASICS OF ISLAM : The Prophet and His Wives.Part1

BASICS OF ISLAM : The Prophet and His Wives.Part2

The Prophet’s (pbuh) achievements:

His achievements.Part 1

His achievements.Part 2

His achievements.Part 3

His achievements.Part 4

His knowledge of the past

The Prophet’s (pbuh) predictions:

His predictions.Part1

His predictions.Part2

His predictions.Part3

The Prophet’s (pbuh) miracles:

His miracles.Part1

His miracles.Part2

His miracles.Part3

His miracles.Part4

His miracles.Part5

His miracles.Part6

Miracles cannot be denied

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risalei-nur · 7 years

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TAFSIR: Risale-i Nur: The Rays Collection:The Fifteenth Ray.Part1

The Shining Proof

This consists of two 'Stations'

[This lesson is a treatise which is apparently unimportant, but in reality is of the greatest importance, and is extremely powerful and comprehensive. It is a Qur'anic fruit of Paradise and of belief which was produced from the uniting -at the degrees of 'knowledge of certainty' and 'absolute certainty'- of my life of reflective thought and the spiritual life of the Risale-i Nur, which is based on ascertaining reality through its evidences (tahkikî).

Said Nursi

The First Station

[A concise summary of the Twentieth Letter, and Part One of the instruction given in the third 'School of Joseph'.]

In the Name of God, the Merciful, the Compassionate

And from Him do we seek help

I am someone who has spent thirty-five years in seclusion, and particularly at night forgets the world, and having for twenty-three years suffered the annoyance of being under hostile surveillance, has become unsociable. Being all alone, I become fed up if I am for even an hour with anyone other than those who assist me or are desirous of the lessons of the Risale-i Nur. But then, on the pretext of the petition I wrote to the Court of Appeal about being held for eleven months in total solitary confinement in Afyon Prison, they forcibly transferred me to Ward Five and forbade my brothers to come to me. I was feeling truly alarmed that I would be unable to endure the crowded conditions when suddenly as a sign of wrath and anger, the cold became so severe I would not have survived had I remained in my former place. The hardship turned into mercy for me.

It occurred to me as I was reciting the tesbihat following the prayers:

"In all the wards the Risale-i Nur students are working as hard as they can at the Risale-i Nur and its lessons both on their own account and in your place. But because this fifth ward is somewhat isolated and is constantly being filled and emptied, the need here is greater for the Risale-i Nur's instruction. The youths and elderly people read the newspapers, which write about the assaults of Russia with its awesome denial of God, and are therefore in far greater need of its definitive, powerful instruction about belief in God's existence and unity."

I was thinking of writing a brief summary of the Twentieth Letter and the sacred sentence:

There is no god but God, He is One, He has no partner; His is the sovereignty and His is the praise; He gives life and deals death, and He is Living and dies not; in His hand is all good; He is Powerful over all things; and to Him shall be your return, which for years I have recited ten times after the morning prayer.

For it points out the affirmation of Divine unity on a vast scale, and with its eleven phrases demonstrates in detail as clearly as the sun both eleven proofs of the Divine necessary existence and dominical unity, and eleven good tidings.

#islam #muslim #quran #allah #ayat #solution #truth #iman #religion #reverthelp #revert help #converthelp #convert help #muslim revert #muslim ocnvert #convert #revert #islam revert #isalm convert

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tawakkull · 3 months

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ISLAM 101: Spirituality in Islam: Part 198

Dhikr (Recitation of God’s Names)

Literally meaning mentioning, remembrance, and recollection, in the speech of the Sufis dhikr denotes regular recitation of one or some of God’s Names in the same recitation session. Some spiritual or Sufi orders prefer to recite: Allah (the proper Name of the Divine Being); others recite: There is no god but God, the declaration of Divine Unity; and others recite one or a few of the other Names according to the choice of the order’s master.

Like thankfulness, such recitation is a duty of servanthood to be performed both verbally and actively, and also with one’s heart and other faculties of conscience. Verbal recitation ranges from mentioning God Almighty with all His Beautiful Names and sacred Attributes; praising, exalting, and glorifying Him; proclaiming one’s helplessness and destitution before Him in prayer and supplication; reciting and following His Book (the Qur’an); and voicing His signs in nature and the seal special to Him on each thing and event.

Recitation by the faculties of conscience, primarily the heart, consists of reflecting on the proofs of His Existence and Unity, and His Names and Attributes radiating in the book of creation (the universe); meditating on His orders and prohibitions, His promises and threats, and the reward and punishment issuing from His Lordship to design or order our lives; and trying to penetrate the mysteries behind the veil of visible existence by studying creation and following certain spiritual disciplines. In addition, one repeatedly observes the heavenly beauties manifested as a result of such instances of penetration; and thinks that whatever exists in the universe pulses with messages from the high empyrean world, manifesting the meaning of the invisible world and functioning as a window upon the Truth of Truths.

Those who feel this constant pulsing existence, hear the invisible world speaking eloquently, and observe the manifestations of Grace and Majesty through those windows are so enraptured with such unimaginable spiritual pleasure that one hour spent with such pleasure is equal to hundreds of years spent without it. As a result, they advance along their way to eternity lost in Divine gifts and spiritual delight. When the one reciting feels the light of His Glorified Face surrounding all existence, he or she is rewarded with the sight of indescribable scenes and, becoming aware of all other beings reciting God’s Names in its own tongue, begins to mention Him with many of His Names.

Reciting God’s Names sometimes causes the reciter to enter a trance-like state in which one’s self is lost. Those who enter this entranced state or ecstatic contemplation utter such phrases as: There is no existent save He, There is nothing seen save He, and There is no god but God. There are others who, meaning and keeping in mind all Divine Names according to the inclusiveness of their consciousness, pronounce only save God and continue to declare His Unity. These seconds spent in this atmosphere of nearness to God and His company, the seconds of light and radiance, are much happier and more rewarding with respect to eternal life (in the Hereafter) than years spent with no light. This is what is referred to in a saying attributed to the Prophet, upon him be peace and blessings: I have a time with my God when neither any angel nearest to God nor any Prophet sent as Messenger can compete with me. [1]

Active or bodily recitation consists in practicing religion with utmost care, enthusiastically performing all obligations, and consciously refraining from all prohibitions. Verbal profundity and awareness largely depend on active recitation, which also means knocking on the door of Divinity, searching for admittance, proclaiming one’s helplessness and destitution, and taking refuge in Divine Power and Wealth.

One who regularly and intensively mentions God or recites one or some of His Names is taken under His protection and supported by Him, as if having made a contract with Him. The verse: Remember and mention Me, and I will remember and mention you (2:152) expresses this degree of recitation, by which one’s innate destitution becomes the source of wealth, and helplessness the source of power. This verse also means that one’s regular remembrance and worship of God will result in His bestowal of favors and bounties.

Invoking and calling upon Him bring forth His favors. One who remembers Him even while going about his or her daily affairs and preoccupations will find all obstacles removed in both this world and the next. His company will always be felt, and He will befriend one left alone and in need of friendship. If one remembers and mentions Him during times of ease and comfort, His Mercy will reach one during times of trouble and pain. Those who struggle in His way to spread His Name will be saved from humiliation in both this world and the Hereafter. Such sincere endeavors will be rewarded with special favors and ranks that one cannot now imagine.

The desire to mention Him and recite His Names will be rewarded with Divine help, so that such activities can continue and guidance can be increased. The continuation of the second part of the above verse (2:152), that is: Give thanks to Me and do not show ingratitude to Me, suggests a virtuous circle in which a believer passes from recitation to thankfulness, and from thankfulness to recitation.

Recitation is the essence of all types or acts of worship, and the origin of this essence is the Qur’an. Then come the luminous, celebrated words of the Prophet, to whom the Islamic Shari’a was sent. All recitation, whether audible or silent, attracts and embodies the manifestations of the light of God’s Glorified “Face.” It also denotes proclaiming God to all human beings and jinn, and spreading His Name throughout the world in order to show one’s thankfulness for His manifest and hidden favors. When there is almost no one left to proclaim His Name, existence will be meaningless. According to the Prophet, upon him be peace and blessings, the universe’s total destruction will take place when there exist almost no people to proclaim His Name. [2]

Recitation, irrespective of its style, is the safest and soundest way leading to God. Without it, it is difficult to reach God. When the traveler remembers Him in his or her conscience and puts this remembrance into words with his or her tongue and other faculties, an inexhaustible source of support and (spiritual) provision is tapped.

Recitation signifies a journey toward Him. When one starts to mention Him or recites His Names both verbally and through feelings and actions, as well as in one’s heart as a chorus, one enters a mysterious lift ascending to the realm where spirits fly. Through the slightly opened doors of the heavens, indescribable scenes are beheld.

There is not a specific time for reciting God’s Names. Although the five prescribed daily prayers, the chief act of worship, are performed at the five appointed times and cannot be performed at certain times (e.g., during sunrise and sunset, and when the Sun is at zenith at noon), a believer can mention God and recite His Names whenever he or she wishes: They mention God standing, sitting, and lying down (3:190). There is no restriction of time or manner on reciting God’s Names.

It is hard to find in the Qur’an, the Sunna, and the books of the early righteous scholars anything more strongly recommended than the recitation God’s Names. From daily prayers to holy struggle in His way, it is like the soul or blood of all worship. The profundity of recitation is proportional to the depth of feeling for God. Sufis call this “peace of heart” or” witnessing.”

Some mention God Almighty and reach Him in their hearts by a mysterious way; others know Him by their conscience and feel His constant company by means of the point of reliance upon Him and seeking His help in their inner worlds. Since they remember Him uninterruptedly, always mention Him with their heart and conscience, always feel Him in their being, and live fully aware of His constant Presence, they regard mentioning Him (verbally) as heedlessness and ignorance of Him. One who has reached this degree of dhikr says: God knows that I do not remember Him to mention Him just now. How should I remember and mention Him now, seeing that I have never forgotten Him?

[1] Al-‘Ajluni, Kashf al-Khafa’, 2:173. [2] Muslim, “Iman,” 234.

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basicsofislam · 5 years

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THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Hudhafa (r.a.)

There are sometimes such important moments in the lives of the people who represent a cause that a minor negligence by them can cause the destruction of many people and their self-sacrifice can be a means of happiness and salvation for many people.

The Companions, who are the starry figures of humanity, were always a guide to happiness. They endured various agonies and suffering, but they brought about happiness of the world and the hereafter for many people.

Abdullah bin Hudhafa, who was one of the first Muslims, was such a lucky person. In a battle against Byzantines during the caliphate of Hz. Umar, he was enslaved together with many Muslims. The Byzantines generally asked the slaves to be Christians first; if they accepted, they would free them; otherwise, they would kill them through various kinds of torture.

Learning that Abdullah bin Hudhafa was one of the notables of the Companions, the king placed a different importance on him; he constantly offered him to accept Christianity. However, Abdullah bin Hudhafa did not heed any of these proposals; he continued uttering kalima ash-shahada. The king did not give up his hope. If one of the close friends of the Prophet accepted Christianity, it would cause a panic among the Muslims, who spread their religion day by day and threatened Byzantium; it would be a great achievement for Christianity. Therefore, the king constantly increased the worldly goods he offered to Abdullah if he became a Christian; and he made new offers every day.

Finally, he made the following proposal:

"If you agree to be a Christian, I will give you my daughter, and I will share my sultanate with you."

Hz. Abdullah, who had a very firm belief, shouted as follows:

"I will not return from my religion for a moment even if you give the whole world, let alone the Byzantine land." The King said,

"Then you will be killed!" Hz. Abdullah said:

"You can do it but you cannot take my belief out of my heart!"

Then Hz. Abdullah was put on a cross and the archers constantly shot arrows close to his hands and feet. In the meantime, suggestions for Christianity continued. At the same time, a big cauldron was brought and water was boiled in it. A Muslim who had refused to be a Christian was brought and kept there to be thrown into boiling water. Then, he was thrown into the boiling water. The people around and Hz. Abdullah heard the sound of burning bones. Then, Hz. Abdullah was brought next to the cauldron.

Meanwhile, Hz. Abdullah began to cry. The King thought Hz. Abdullah was crying out of fear and offered him to be a Christian again. Hz. Abdullah rejected his offer again. The King said,

"Why are you crying then?" Hz. Abdullah gave the following answer:

"I am not crying out of fear. We, Muslims, we are not afraid dying in the way of Allah. The reason why I cry is this: I thought, 'I wish I had as many lives as my hair on my head and each one died in the way of Allah.' This thought caused me to cry. "

The king made a new offer when he heard Abdullah's words, which represented the majesty of Islam concretely: found a new proposal:

"I will release you if you kiss my head."

How could Abdullah, who did not make any concessions from his belief even in the face of the offer of being a partner in the sultanate of the Byzantine reign, kiss the head of a Christian? He made an offer in return for the offer of the king:

"If you release all the Muslim prisoners here, I will do it."

Before Hz. Abdullah kissed the king's head, he thought:

"I believe that this man is one of the enemies of Allah. I am going to kiss his head so that he will release my Muslim brothers. "

Hz. Abdullah kissed the king's head, and the king kept his promise; he released 80 Muslim prisoners.

The majesty and self-sacrifice of Abdullah bin Hudhafa originating from his belief became a means of rescuing 80 Muslims and the beliefs of many others.

Hz. Abdullah returned to Madinah with the prisoners and was met by Hz. Umar. Hz. Umar congratulated Abdullah and addressed the Muslims there as follows:

"Abdullah became a means of rescuing 80 Muslims by kissing the head of the king. Therefore, it is a duty for every Muslim to kiss Abdullah's head. I will kiss his head first." Then, he kissed Abdullah’s head.

After becoming a Muslim, Abdullah bin Hudhafa participated in all wars with the Messenger of Allah. Once, the Prophet appointed him as the head of a military unit consisting of 50 soldiers by the Prophet.

He took the Prophet's letter to. "Perviz", the Chosroes of Iran, who tore the letter of the Prophet into pieces. When the Messenger of Allah was informed about it, he prayed as follows:

"O Lord! Break him and his sultanate into pieces as he tore my letter into pieces." Then, he said," No Chosroes will come after him. "

After a while, Shirviye, Perviz's son, stabbed his father with a dagger, and Sa'd bin Abi Waqqas destroyed his sultanate.

Hz. Abdullah bin Hudhafa saw that what the Prophet said about the Chosroes came true when he was alive. He died in Egypt during the caliphate of Hz. Uthman.

May Allah be pleased with him!

17 notes · View notes

basicsofislam · 5 years

Text

THE COMPANIONS OF THE PROPHET (PBUH) : Wasila bin Asqa (r.a.)

Wasila, who had all of the pleasure and excitement of being a new Muslim, pushed for performing the morning prayer with the Messenger of Allah (pbuh). After the prayer, the Messenger of Allah asked who that person whom he had never seen before was. Wasila introduced himself and said that he had come to make an agreement with the Messenger of Allah. The Messenger of Allah said, "Will you make an agreement with me based on everything that I want and I do not want?"

Wasila said, "Yes." He promised that he would obey all of the orders of the Prophet and that he would never object to him. Meanwhile, the Messenger of Allah (pbuh) was making preparations for the Expedition of Tabuk. Wasila was already ready but the journey was long and he had no animal to ride on. Ka'b bin Ujra found an animal for him and he joined the expedition with the army of Islam.

After that, Hz. Wasila served the Messenger of Allah for three years; therefore, he is regarded among the closest Companions to the Prophet. He had many memories about Suffa School since he stayed there for a long time.

As a matter of fact, whenever the people of Suffa needed something, they sent Wasila to the Messenger of Allah to inform him about it. He narrates one of his memories as follows:

"I was one of the people of Suffa. The people of Suffa complained about hunger and asked me to go the Messenger of Allah and to ask for food from him. I went to the Messenger of Allah and told him that the people of Suffa complained about hunger. The Messenger of Allah asked Hz. Aisha if she had anything to eat. Hz. Aisha said she had only "tirit", which was a kind of gravy. They brought the gravy to the Messenger of Allah in a deep bowl. I invited the people of Suffa in groups of ten. The Messenger of Allah said to them, "Sit down. Help yourselves. Bismillah!" The people of Suffa ate from the gravy that was enough for only ten people but they saw that it remained the same. The Messenger of Allah said to me, ‘O Wasila! Take this bowl to Hz. Aisha as it is.'"

Hz. Wasila narrates a similar incident as follows:

"While we were at Suffa in Ramadan, a different person from the people of Madinah invited us to iftar (Ramadan dinner) every evening. Nobody came and invited us one evening. We did not eat anything that evening. When nobody came the next evening, we went to the Messenger of Allah and told him about the situation. The Messenger of Allah asked his wives whether they had any food with them. They said they did not have any food. Thereupon, the Messenger of Allah opened his hands and prayed as follows:

'O Allah! I want from your grace and mercy. Mercy belongs to you, not to anybody else.'

Once the Messenger of Allah finished his prayer, somebody came with grilled mutton and bread. The Messenger of Allah put it in front of us. We ate it until we became full. The Messenger of Allah said,

'We asked from Allah's grace and mercy. This is Allah's grace. He left mercy to the hereafter.'"

Hz. Wasila expresses the deprivation of the students of the Messenger of Allah regarding clothes as follows: "I am one of the people of Suffa. None of us had full clothes."

The stars of the Era of Bliss that enlightened the world with their light and attraction up to this time were in poverty and deprivation like that. However, they were loyal to the Messenger of Allah so much that they forgot about everything when he was there.

Nevertheless, the Prophet informed them about the bounties that they would receive in the future as a miracle. The Messenger of Allah said,

"You will have plenty of wheat bread and olive oil after me. You will eat various kinds of food. You will wear nice clothes."

Wasila continued as follows: "Indeed, after a while, what the Messenger of Allah said came true. We ate various kinds of food, wore nice clothes and rode plenty of animals."

According to a narration, Hz. Wasila stayed in Basra for a while. Then, he went to Damascus. He stayed around Humus and Damascus. He died at the age of 100 in the 83rd year of the Migration.

Lastly, we will quote a hadith that he reported: "I asked the Messenger of Allah, 'What is racism?' He said, "To help your nation in oppression and injustice.'"

9 notes · View notes

basicsofislam · 5 years

Text

THE COMPANIONS OF THE PROPHET (PBUH) : Abbas bin Abdulmuttalib (r.a.)

Before Islam, service to the Kaaba was regarded as a holy duty. This holy duty was fulfilled by the family of Abbas, one of the noble families of Quraysh. They repaired the Kaaba and gave water to those who visited the Kaaba. Serving the Kaaba was a tradition of this family.

When Abbas was a child, he got lost. His mother looked for him everywhere but she could not find him. She made a vow and said, “If I find Abbas, I will ornament the Kaaba with silk fabric. Then, Abbas appeared. After that, his mother kept her promise. Thus, the Kaaba was covered with silk fabric for the first time in history by the mother of Abbas. Continuing this nice custom of his family, Abbas did not allow anyone to utter bad words in the Kaaba.

Abbas loved his nephew, Muhammad (pbuh), before he became a Muslim, too. He protected Muhammad (pbuh) against Makkan polytheists. The Prophet (pbuh) would consult with him first when he made some important decisions. When Makkan polytheists disturbed the Messenger of Allah (pbuh) a lot, the people of Madinah invited him to their city. Abbas was with the Prophet (pbuh) during the famous Pledge of Aqabah and wanted the people of Madinah to do their best to protect the Messenger of Allah. He addressed the people of Madinah as follows:

"O people of Madinah!You know the position that Muhammad holds among us. We have protected him from his enemies in Makkah and will continue to do so. You invite him to Madinah. Take him there if you can protect him. If you are not sure that you will protect him, give up this attempt."

Thus, Hz. Abbas wanted to guarantee the protection of the Messenger of Allah. When the people of Madinah, Aws and Khazraj tribes, promised that they would protect him like their own lives, the anxiety of Abbas disappeared. Thus, the third Pledge of Aqabah ended with a good result.

During the Battle of Badr, Abbas was in the ranks of the polytheists. The Messenger of Allah gave instructions to all of his Companions not to kill him. He said,

"If you encounter Abbas, do not kill him! Abbas is one of us."

Hz. Abbas was enslaved in the Battle of Badr. The Prophet informed him that he had to pay the ransom like other prisoners of war in order to be saved from slavery. Hz. Abbas said,

"O Messenger of Allah! I am a Muslim. The Quraysh tribe forced me into this war." The Prophet said,

"Allah knows whether you are a Muslim or not. If what you say is true, Allah will give you thawabs. However, you were apparently against us. Try to pay ransom in order to be saved."

After the war, the money Abbas had was seized as booty. Hz. Abbas said to the Prophet,

“At least accept the money you seized from me as my ransom.” The Messenger of Allah (pbuh) did not accept this offer. He said,

“That money is booty that Allah took from you and gave to us.” Hz. Abbas said,

“O Messenger of Allah! I have no other wealth. Will you make me beg money from people in Makkah?” The Prophet (pbuh) said,

“O Abbas! Where are your gold coins?” Hz. Abbas was surprised. He asked the Messenger of Allah,

“What gold?” Thereupon, the Prophet (pbuh) said,

“The gold that you gave to Ummul-Fadl, your wife, on the day you left Makkah! There was nobody else with you then. You said to your wife, 'I do not know what will happen to me during this expedition. If something happens to me and I do not come back, this is for you, this for Fadl, this for Abdullah, this is for Ubaydullah and this is for Qusam.’”

The astonishment of Abbas increased. He said,

"Who told you this? By Allah, there was no one but me and Ummul-Fadl there!" The Prophet said,

"Allah informed me about it." Thereupon, Hz. Abbas said,

“I witness that there is no god but Allah. I also witness that you are the Messenger of Allah.” Thus, he revealed that he was a Muslim.

The Prophet asked his uncle to return to Makkah, observe the movements of the polytheists and inform him about them. Hz. Abbas returned to Makkah and kept it a secret that he was a believer. He fulfilled very important duties. He conveyed all the details in Makkah to the Messenger of Allah and told him how Makkah could be conquered.

The polytheists knew about this. For this reason, they never loved Hz. Abbas. However, they could not say anything to him. On the other hand, Hz. Abbas felt disturbed when they pulled a face. He sometimes said to the Prophet,

"O Messenger of Allah! I am disturbed by the faces of the polytheists when they pull a face due to seeing me!" The Prophet consoled him by saying,

"They will not enter Paradise unless they love you." He drew attention to the punishment to be inflicted upon them in the hereafter.

Hz. Abbas sometimes thought about migrating and asked permission from the Prophet. However, the Messenger of Allah (pbuh) wanted him to stay in Makkah and said to him,

"Allah will end prophethood with me and migration with you."

The Messenger of Allah (pbuh) loved Hz. Abbas very much. He said the following about him, "He is the most generous one among Qurayshis." He prayed for him as follows: "O Allah! Forgive Abbas and his children, cleanse them from the dirt of sin and protect them!"

When the Prophet addressed Hz. Abbas, he said, "O uncle of the Messenger of Allah!" Hz. Abbas liked this way of addressing very much. He often came to the Messenger of Allah and asked him to teach him prayer and knowledge. The Messenger of Allah taught him short and concise prayers, and told him to ask for happiness in the world and in the hereafter.

Although Abbas was older than the Messenger of Allah, he showed great respect to him. He did not want to say, "I am older than the Messenger of Allah." When they asked him, "Who is older, you or the Messenger of Allah?", he would say, "He is greater than me, and I am older than him."

Hz. Abbas served Islam a lot after the death of the Prophet too. It was the 18th year of the Migration. A catastrophe of drought and famine affected the entire Arabian Peninsula. All living things were in great trouble due to thirst. The caliph of the Muslims was Hz. Umar. He was desperate in this situation. There was no one to take refuge in except Allah. Hz. Umar took everybody including children and old people with him for the rain prayer. Among them was Hz. Abbas. The caliph of the Muslims Hz. Umar, took Hz. Abbas with him to the pulpit and begged Allah in tears as follows:

"O Lord! When the Messenger of Allah was alive, he would beg you at such times, and you would bestow rain on us. Now, we are begging you with the uncle of the Holy Prophet. Grant us rain."

After this prayer of Hz. Umar’s, Hz. Abbas said:

"O Allah! You are the one who watches and sees everything. You will neither leave a helpless creature alone, nor will you let a camel whose leg is broken die due to hunger. O Lord! Children became very weak. The elderly became skinny. Their cries are heard from the sky. You are the one who knows secret and the most secret things. Help your weak slaves. Show us mercy and help us. They hold me and beg You based on my affinity for Your Messenger. O Lord! Send us rain!"

This appeal reached Allah at once. The clouds became clustered, the sky got dark; thunders were heard. Divine mercy descended on the earth in the form of raindrops. Plants began to yield abundantly. The earth and the creatures became very happy.

May Allah be pleased with the uncle of the Prophet, Hz. Abbas, who died in 32 H at the age of 88!

12 notes · View notes

basicsofislam · 5 years

Text

THE COMPANIONS OF THE PROPHET (PBUH) : Amir bin Fuhayra (r.a.)

It was a period when the most terrifying form of ignorance and oppression prevailed, and torture and brutality were committed in the most terrible way. At that time, helpless and weak people were enslaved; they were forced to work in jobs that even animals were not forced. It was the Era of Jahiliyya, when wealthy, noble and cruel people shed blood and when frightening clouds dominated the sky.

The true religion came to help people when they were hit by all kinds of misfortunes. The cloud of mercy dominated the sky and the sun of compassion rose. People ran to the light that this sun radiated. The majority of those who ran to that light consisted of the oppressed, despised, repressed and weak people and the slaves. These poor people took refuge in the compassion of Islam. They saw that they were also human beings and that they also had some rights.

One of the lucky people that joined Islam was Hz. Tufayl bin Abdullah's black slave, Amir bin Fuhayra. Tufayl was Hz. Aisha’s half brother. Hz. Amir became a Muslim when the Prophet was in Arqam's house.

The polytheists who heard that Amir bin Fuhayra became a Muslim found another victim for themselves. The increase in the number of those who gathered around the Prophet infuriated them. At that time, Hz. Bilal also believed. He faced a different kind of torture and infliction every day. The polytheists tortured him together with Amir bin Fuhayra.

One day, they tied a rope around Hz. Bilal and Hz. Amir bin Fuhayra and gave the rope to some naughty children. They were dragged in the streets of Makkah. The polytheists inflicted all kinds of tortures upon them. However, the torture of the furious polytheists did not affect these lovers of the Prophet at all; the more the severity of the torture increased, the more their patience and perseverance increased.

Finally, Hz. Abu Bakr came to the rescue of these two oppressed people. He freed them by paying the money necessary for their freedom to their owners. Thus, they virtually received the first reward of their patience in the world; they attained freedom in both the world and the hereafter.

Abu Quhafa could not understand why his son, Hz. Abu Bakr, freed Muslim slaves by paying money. One day, he called his son and said, "O my Son! I see that you always buy weak slaves and free them. Would not it be better if you bought strong ones so that they would be your protectors and supporters?"

Hz. Abu Bakr explained his lofty purpose to his father as follows:

"O Dad! I do not want to benefit from them by doing so; I want to attain the consent of Allah."

Hz. Amir took part in the Battle of Badr and Uhud. He fought heroically in those battles.

Amir bin Fuhayra was from Ashab as-Suffa. He was one of the Companions who could read the Quran in a beautiful way. He was also among the scribes of the Prophet.

Four months after the Battle of Uhud, Abu Bara, the leader of the tribe of Sons of Amir living in the region of Najd, came to the Prophet and asked him to send a few Companions to teach his people about Islam. Abu Bara promised the Prophet that he would protect the Companions sent to him; thereupon, the Prophet sent a group of 40, or according to another narration 70, people from Ashab as-Suffa as a delegation of guidance. Amir bin Fuhayra was a member of this delegation.

When the delegation arrived at the region of Bi'r Mauna (Mauna Well), they stopped over. Abu Bara's nephew, Amir bin Tufayl, did not obey his paternal uncle; and he gathered men from the tribes around and attacked the Companions who were resting there. They martyred 39 Companions.

When the polytheist called Jabbar bin Sulma stuck his sword in Amir bin Fuhayra, he heard the phrase "By Allah, I have gained." When Hz. Amir became a martyr, he ascended to the sky. When Jabbar heard this phrase and saw the rise of Amir to the sky, he asked Hz. Dahhak about it. Dahhak told him that Amir attained Paradise. When Jabbar saw this, he became a Muslim. Thus, the martyrdom of one person became a means of belief for another person.

The author of the massacre, Amir bin Tufayl, took Hz. Amir bin Umayya, who survived the massacre, and wanted to learn the identities of the martyrs. Hz. Amir mentioned the names of the martyrs one by one; he said he could not see Amir bin Fuhayra. Amir bin Tufayl pointed to Jabbar and said, "Shall I inform you about him? That guy stuck his spear into him. After he pulled his speared out, the man rose up to the sky and disappeared. By Allah, I have not seen him again."

When the Prophet was informed about the state of Amir bin Fuhayra, he said, "The angels raised his body to the sky and buried him." At that time, Amir was 40 years old.

May Allah be pleased with him!

15 notes · View notes

wisdomrays · 5 years

Text

Everything You Need to Know about PROPHET MUHAMMAD (pbuh).Part3

The Prophet’s (pbuh) character:

Muhammad’s (salallahu alayhi wa sallam) Character and High Morality.Part1

Muhammad’s (salallahu alayhi wa sallam) Character and High Morality.Part2

Compassionate:

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 1

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 2

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 3

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 4

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 5

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 6

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 7

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 8

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 9

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 10

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 11

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 12

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 13

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 14

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 15

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 16

The Exemplary Ethics of Prophet Muhammad: COMPASSIONATE: Part 17

THE EXEMPLARY ETHICS OF PROPHET MUHAMMAD: COMPASSIONATE: Part.18

THE EXEMPLARY ETHICS OF PROPHET MUHAMMAD: COMPASSIONATE: Part.19

THE EXEMPLARY ETHICS OF PROPHET MUHAMMAD: COMPASSIONATE: Part.20

Faithful:

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 6 KHADIJA’S SISTER

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 7 KHADIJA’S NECKLACE

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 8 BETTER THAN KHADIJA

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 9 SIXTY YEARS LATER

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 10 TO MY FRIENDS

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 11 YOUR BLOOD IS MY BLOOD

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 12 LOYALTY TO THE AGREEMENT

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 13 KEEPING THE PROMISE

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 14 TWOFOLD REWARDS

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 15 LOYALTY EVEN TO THE ENEMY

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 16 TO THE SAME GRAVE

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 17 LOYALTY TO THE PEOPLE OF MADINAH

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 18 THE MAID OF THE MOSQUE

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 19 SHE WAS MY MOTHER AFTER MY OWN MOTHER

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 20 IF I WERE CALLED, I WOULD GO

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 21 HE BECAME A MARTYR ON HIS LAP

The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 22 ZAYD IS MY ADOPTED CHILD

Humorous:

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 1 THE YOUNG OF A FEMALE CAMEL

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 2 YOU ARE PRICELESS

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 3 I HAVE NO MONEY

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 4 THE ONE WITH THE WHITE IN HIS EYE

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 5 DO NOT LET CRYSTALS BE BROKEN

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 6 OLIVE SEEDS

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 7 ALL OF YOU

The Exemplary Ethics of Prophet Muhammad: HUMOROUS: Part 8 YOUNG GIRL IN PARADISE

Reliable:

The Exemplary Ethics of Prophet Muhammad: RELIABLE: Part 1 Al-Amin(the Trustworthy) is Coming…

The Exemplary Ethics of Prophet Muhammad: RELIABLE: Part 2 Loyal to the Trust

Modest:

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 1 THE PROPHET IS OCCUPIED WITH HOUSEWORK

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 2 Do you not want, O Umar?

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 3 OPENS HIS BOSOM

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 4 I DO NOT LIKE HAVING A SERVICE DONE FOR ME

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 5 YOU ARE NOT STRONGER THAN ME

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 6 I CRY WHEN I EAT TO SATIATION

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 7 EVERYONE TIED ONE BUT HE TIED TWO

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 8 LET ME CARRY WOOD

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 9 HE GOES TO BED QUIETLY

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 10 I AM NOT A KING

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 11 ONLY FOR ALLAH

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 12 I HAVE BEEN HUNGRY FOR THREE DAYS

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 13 NO SHOW OFF

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 14 CAN THERE BE A SLAVE BETTER THAN ME?

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 15 ONCE AGAIN

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 16 UNTIL HABBAB RETURNS

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 17 I WILL BE AMONG THEM

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 18 NO! I AM HUNGRY!

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 19 ON THE WAY OF ALLAH

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 20 WHENEVER WE TALK ABOUT WORLDLY MATTERS

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 21 ALLAH IS THE GREATEST

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 22 LET US BE EVEN NOW

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 23 WHICHEVER WAY YOU WANT

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 24 RELAX MAN; TAKE IT EASY

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 25WHEN THE EARTH BECOMES FULL

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 26HE RETRIEVES THE WELL

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 27 DO NOT FORGET ME IN YOUR PRAYER!

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 28 THE DOWRY OF HAZRAT FATIMA

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 29WE WOULD HAVE EATEN IT WITH BREAD

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 30WHEN I WAS A SHEPHERD

The Exemplary Ethics of Prophet Muhammad: MODEST: Part 31TELL THE TRUTH

Tolerant:

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 1

HE WAS A JEW BUT AFTER ALL A HUMAN

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 2 GIVE UP BOTHERING ABDULLAH

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 3CURSE TO A DRUNK

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 4 A GOOD SUPPLICATION FOR TAIF

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 5 EVERYBODY DOES WHAT FITS HIM

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 6 THE MAGICIAN

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 7 IF I WERE NOT JUST

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 8UNFAMILIAR WITH SALAH

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 9 EVIL FOR EVIL

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 10 THOSE WHO ATE CAMEL MEAT

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 11 CURSE TO DAWS

The Exemplary Ethics of Prophet Muhammad: TOLERANT: Part 12 TOWARDS THE MAN WHO WANTED TO MURDER HIM

Generous:

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 1 GETTING RID OF TWO GOLD COINS

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 2 WHAT A NICE SWEATER

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 3THE WEDDING DINNER

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 4 ALL THE MILK BELONGS TO THE GUEST

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 5 I HAVE BEEN COMMANDED TO DO

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 6 WE HAVE IT ALL

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 7 THE CAMEL FEAST

The Exemplary Ethics of Prophet Muhammad: GENEROUS: Part 8 PAID OFF THE DEBT TWICE

Brave:

The Exemplary Ethics of Prophet Muhammad: BRAVE: Part 1 THOSE TWO PEOPLE

The Exemplary Ethics of Prophet Muhammad: BRAVE: Part 2 NIGHT ATTACK IN MADINAH

The Exemplary Ethics of Prophet Muhammad: BRAVE: Part 3 THERE IS NO LIE IN THIS

The Exemplary Ethics of Prophet Muhammad: BRAVE: Part 4 WHO WILL SAVE YOU FROM ME?

The Exemplary Ethics of Prophet Muhammad: BRAVE: Part 5 WE USED TO SHELTER BEHIND HIM

Intelligent:

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 1 WITH THE PEOPLE OF MADINAH IN HUNAYN

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 2 IF SHE WERE YOUR MOTHER,…

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 3 HOW MANY GODS DO YOU BELIEVE IN?

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 4 IF YOU EAT IT, IT IS YOUR SUSTENANCE

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 5 THE MASTER OF THE PEOPLE

The Exemplary Ethics of Prophet Muhammad: INTELLIGENT: Part 6 DO RULE US

Polite:

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 1 WITH CLEAN TEETH

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 2 LIKE THE DEVIL

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 3 UNLESS SHE CLEANS HER HANDS

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 4 THREE TIMES YES

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 5 DO NOT DO IT AGAIN

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 6 PRAYER IN THE HOUSE OF A BLIND MAN

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 7 IF YOU HAVE TO

The Exemplary Ethics of Prophet Muhammad: POLITE: Part 8 HE BOUGHT IT FIRST

12 notes · View notes

basicsofislam · 5 years

Text

THE COMPANIONS OF THE PROPHET (PBUH) : Bara bin Azib (r.a.)

Hz. Bara was from Madinah. His father was a Muslim too. He became a Muslim at a young age. He learned the Quran from Mus'ab bin Umayr and Ibn Umm Maktum, whom the Prophet had sent to the people of Madinah to teach Islam. When the Prophet Muhammad migrated, he had memorized several chapters of the Quran. He was among those who welcomed the Messenger of Allah and cheered when he arrived in Madinah during the Migration. He stated the following regarding the enthusiastic welcoming and cheering of the people of Madinah when the Prophet arrived: "I have not seen the people of Madinah rejoice so much for anything before."

Hz. Bara never wanted to leave the Prophet; he always wanted to be with him. He regarded listening to the talk of the Messenger of Allah as "the greatest success in life". Therefore, he learned so many things from the Messenger of Allah. He shed light on Muslims through the hadiths that he narrated. Today we learn many historical incidents from his narrations. For example, we learn about the Migration, the changing of the qiblah from Jerusalem to the Kaaba and the important stages of the battles of Uhud and Hunayn from his narrations.

Bara (R.A.) was a heroic mujahid of the Islamic cause. Despite his young age, he joined the army preparing for the Battle of Badr with a few friends of his. However, the Messenger of Allah stopped the army on the way and inspected it. He sent him and a few people who were young back. Hz. Bara was very upset because of this. Nevertheless, he participated in all of the wars with the Prophet beginning from the Battle of Uhud. He fought heroically in those battles and wars. He narrates a memory of his as follows:

"There was a well in Hudaybiyya. When we arrived there, we extracted all of the water from the well. There was no water left. When the Messenger of Allah was informed about it, he came beside the well and sat. Then he wanted a container with some water in it. He made wudu and gargled with the water that was brought. Then, he prayed and poured the water into the well. We left the well as it was for a while upon the order of the Messenger of Allah. Then, as much water as we wanted accumulated in the well. We and our animals used that water."

Hz. The Bara had a separate place in the eye of the Prophet. He loved Bara very much. He sometimes gave Bara advice. Once he gave him the following advice:

"Make wudu when you go to bed; Lie on your right side and pray as follows: 'O Allah! I surrendered to you. I referred my work to you. I rely on you because I love you and I fear you. I take refuge only in you. My salvation depends on you. I believed in the Book and the Prophet that you sent.' If you do so and die that night, you will die as a Muslim. Let them be your last words."

Bara was adherent to the Sunnah very much like the other Companions. He based all of his deeds on the Sunnah. Once, he met someone. He shook his hand and smiled. Then, he asked, "Do you know why I smile?" When the man said that he did not know, he explained the reason for this as follows:

"One day, I met the Messenger of Allah. He held my hand with his blessed hand; then smiled. He asked me why he had smiled. I gave the same answer as you have just given. The Messenger of Allah (pbuh) said, "If two Muslims shake hands when they meet, praise Allah ask for forgiveness, Allah will forgive them."

When Bara performed a prayer, he gave great importance to the straightness and order of the ranks and often mentioned the virtue of it. He explained why he did so as follows:

"When we stood up for a prayer, the Messenger of Allah (pbuh) would touch our chests with his hands straighten the ranks and say: 'Do not let your ranks be irregular. Otherwise, this disorder will enter your hearts! '"

Bara wanted his children to act in accordance with the Sunnah as he himself did. He sometimes gathered his children and taught hadith to them. His son Yazid, who narrated many hadiths from him, narrates a memory about it as follows:

"One day, my father gathered us. He said, ‘Come here. I will teach you how the Messenger of Allah made wudu. For, I do not know how much I will be with you after this.’"

Hz. Bara was among the scholars of the Companions. The Muslims asked him about the issues they could not understand. Bara knew not only the explanation of hadiths but also tafsir and fiqh. On one occasion, the verse that meant, "make not your own hands contribute to (your) destruction" was in question. One of the people who were there asked, "Does a person who attacks polytheists not contribute to his destruction?" Bara gave him the following answer:

"No, because Allah Almighty orders us to fight in His way. For this reason, we are supposed to make jihad in the way of Allah. What is meant by destruction (danger) in the verse is to accumulate money and not to spend it in the way of Allah. "

Bara was extremely humble. He avoided answering the things that he did not know well; he could easily say, "I do not know." Or, he would refer the question to someone he believed to be more knowledgeable than him.

Once, he was asked a question. He referred the question to Zayd bin Arqam. He said, "Ask Zayd because he is better than me and he knows this issue better than me."

Hz. Bara (R.A.) narrated 305 hadiths from the Prophet. Some of them are as follows:

"The Prophet (pbuh) ordered us to do seven things and forbade seven things. He ordered us to (1) join the funeral and to go to the grave, (2) visit ill people, (3) accept invitations, (4) help a person who is wronged, (5) act in accordance with a vow, (6) answer greetings, (7) say, 'yarhamukallah' to anyone who sneezes and says 'alhamdulillah'.

He forbade us to (1) use silverware, (2) wear golden rings, (3) wear silk, (4) wear atlas, (5) wear clothes having twisted silk, (6) wear thick silk, (7) lie in silk bed.”

“Allah shows mercy on those who fill the first rank in prayer; angels pray for them. There is no step closer to Allah than the step taken to fill the ranks in prayer.”

We participated in the funeral of one of Ansar with the Messenger of Allah (pbuh). We arrived at the cemetery when the dead body was about to be buried. The Messenger of Allah (pbuh) sat down. We too sat down quietly and calmly as if we there was a bird on our heads. The Prophet (pbuh) drew something on the ground with a stick in his hand. He raised his head. He said, "I take refuge in Allah from the torture of grave" two or three times. Then, he said,

"When a believer is placed in the grave, two angels come as soon as his friends leave and when their footsteps are still heard. They make him sit and the following conversation takes place between them:

"Who is your Lord?"

"My Lord is Allah."

"What is your religion?"

"My religion is Islam."

"Who is the person sent by Allah to call you to the right path?"

"He is the Messenger of Allah."

"How did you learn this?"

"I read the Book of Allah and I believed in him; and I accepted his righteousness."

"This is the meaning of the verse of Allah: ‘Allah will establish in strength those who believe, with the Word that stands firm, in this world and in the Hereafter.’" (Ibrahim, 27)

"Then a voice will come from the sky: 'My slave has told the truth. Place him in a place that deserves Paradise. Dress him in clothes of Paradise. Open a door that overlooks Paradise for him!"

"If the person who dies is an unbeliever or a hypocrite, his soul is returned to his body when he is placed in the grave. Two angels come, make him sit and the following conversation takes place between them:

"Who is your Lord?"

"I do not know."

"What is your religion?"

"I do not know."

"Who is the person sent by Allah to call you to the right path?"

"I do not know."

"Then a voice will come from the sky: 'He has lied. Prepare for him a place that deserves Hell. Dress him in clothes of Hell. Open a door that overlooks Hell for him! '

"Then comes the heat of the fire of Hell and the scorching wind. His grave is narrowed until his ribs are interlocked. Then a blind and dumb angel of Hell is sent to him. This angel has a mallet made of iron; it could break a mountain into pieces. The angel blows him so badly with the mallet that all beings in the east, in the west, and all around the world except human beings and jinn hear it. And that person is transformed into dust. Then his soul is returned to his body. [The torture goes on and on].

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basicsofislam · 5 years

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THE COMPANIONS OF THE PROPHET (PBUH) : Thawban (r.a.)

One of the lucky people that the Prophet saved from slavery, included among the most honorable people and regarded as of Ahl al-Bayt is Hz. Thawban (r.a.).

Hz. Thawban was from Yemen. He was sold as a slave in the market. The Prophet paid the necessary money and bought him. Then, he freed Thawban. However, Thawban warmed to the Messenger of Allah, who was a vast ocean of compassion, all of a sudden. He did not want to leave the Prophet. Noticing this, the Prophet made him the following offer:

“Return to your family and live with them if you wish. Or, stay with us here with Ahl al-Bayt.”

This was an offer that Thawban wanted very much. He decided to stay with the Messenger of Allah without thinking.

Thus, Hz. Thawban attained the honor of serving the family of the Prophet. He was also the special servant of the Prophet. He was a clever, shrewd and intelligent person. He fulfilled every order of the prophet and did his duties perfectly.

Hz. Thawban narrates one of his reminiscences about the Prophet as follows:

When the Messenger of Allah (pbuh) went on a journey, the last member of his family he saw was Fatima; when he returned, he would visit Fatima first. Once, he returned from an expedition. Hz. Fatima had hung up a cloth on her door. Hasan and Husayn had two silver bracelets on their arms. When the Prophet saw them, he went past her house without entering. Hz. Fatima understood that the Messenger of Allah did not enter her house because of the cloth she had hung up on the door. She removed the cloth, unfastened the bracelets from the boys, put them in their hands and sent them to their grandfather. Hasan and Husayn went to the Messenger of Allah crying. The Messenger of Allah took the bracelets and said to me,

“O Thawban! Take them to so and so family. Buy a necklace made of knucklebone for Fatima and two bracelets made of ivory. They are my Ahl al-Bayt. I do not like it when they have the boons of Paradise in this world.”

Hz. Thawban respected the Prophet a lot and never tolerated any disrespect toward him; he would react suddenly. He sometimes had trouble due to this severe loyalty.

Once, a Jew came and wanted to talk to the Messenger of Allah (pbuh). He addressed the Prophet as “Assalamu alayka ya Muhammad!” When Hz. Thawban heard the Jew address the Prophet with his name, he reprimanded him, "Why did you not say O Messenger of Allah?" Then, he started to fight with the Jew. He hurt the Jew. Thawban said, "I regard addressing the Messenger of Allah only with his name as a mistake." The Messenger of Allah calmed Thawban down and said, "My name is Muhammad in my family."

Hz. Thawban, was a lover of the Prophet who could not put up with being separated from him. He sometimes remained away from the Prophet due to some duties. Once, he came to the presence of the Messenger of Allah in a terrible state. His face was pale, his body was weak and there was an expression of sorrow in his face.

When the Prophet saw him like that, he asked him, "O Thawban! What has happened? Are you ill? Thawban replied as follows:

"O Messenger of Allah! I am not ill nor have I any pain. When we come to your presence, we look at your face, sit next to you and listen to you. When I do not see you, my love toward you increases; I feel grievous until I rejoin you. Then, I remember the hereafter and fear that I will not be able to see you there. For, you will be in a higher station with the prophets in Paradise and I will be in a lower position. I am worried that I will not be able to see you there."

The Prophet listened to Hz. Thawban and was about to answer him when Jibril came and read the following verse:

“All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah― of the Prophets (who teach) the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): ah! How a beautiful fellowship!”

When the revelation was completed, Hz. Thawban was so happy. He felt like a child due to his happiness. He received the reward of his love toward the Messenger of Allah in the world; he also received the glad tiding of seeing his blessed face in Paradise.

Once, the Prophet addressed his Companions as follows:

“If somebody promises me about something, I will promise him Paradise.”

Thereupon, Hz. Thawban acted very quickly and said, “I will.” The Prophet said to him, “Do not ask anything from anybody; do not ask questions!”

After that, Thawban did not ask anything from anybody. When his whip fell while he was riding, he would not ask it from anybody; he would get off and pick it up himself.

Hz. Thawban served the Prophet until the Prophet died. He sacrificed his whole life for the Prophet. He was lucky enough to receive its reward in the world. He deserved Paradise as it is mentioned in the hadith above and he was regarded among Ahl al-Bayt.

The Prophet was praying for his family while Thawban was there. Thawban said, “O Messenger of Allah! I am of Ahl al-Bayt.” When he repeated it three times, the Prophet accepted it and said, “Yes, you are of us too as long as you do not go to the door of anyone and ask anything from anyone.” For, to ask sadaqah from others and to be indebted to someone was something that did not fit Ahl al-Bayt.

When Hz. Thawban heard that he was regarded as one of the members of Ahl al-Bayt, he became very happy. He acted in accordance with this advice of the Prophet throughout his life.

Hz. Thawban memorized the hadiths he heard from the Prophet when he was with him and kept them in his memory. Thanks to this, he became a hadith scholar. There are 127 narrations of Thawban in hadith books. He educated several students in hadith. He also had a deep knowledge of Islamic law.

When the Prophet died, Hz. Thawban could stay in Madinah only for three days. Wherever he looked, he remembered the Prophet. He could not put up with his separation. He left Madinah like Bilal al-Habashi. He went to the region of Damascus and settled in Ramla. Then, he took part in the conquest of Egypt. He spent the last days of his life in Homs. He died in the 54th year of the Migration.

May Allah be pleased with him!

One of the hadiths Hz. Thawban narrated is as follows:

"Imminently, there will come a time when the nations gather against you, just as people gather around a feast." We said, "O Messenger of Allah! Will it be because we are few at that time?"

The Prophet said, "No, you will be numerous in those times, but you will be as useless as the scum of the sea. Allah will remove the fear that your enemies used to posses from you from their hearts and He will place wahn in your hearts."

We said, "What is wahn?"

The Messenger of Allah said, "Love of life and hatred of death."

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wisdomrays · 5 years

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THE GUIDE FOR THE YOUTH: The Twenty-Third Word.Part4

Even if the calamities are not lifted despite many supplications, it may not be said that they were not accepted. It should rather be said that the time for the supplication is not yet over. If through His graciousness and munificence Almighty Allah removes the calamity, light upon light, then the ti-me for that supplication is over and done with.

That is to say, supplication has the meaning of worship and man’s acknowledging his servitude to Allah. As for worship and servitude to Allah, it should be purely and sincerely for Allah’s sake. Man should only proclaim his impotence and seek refuge with Him through supplication, he should not interfere in His Dominicality. He should leave the taking of measures to Him and rely on His wisdom. He should not accuse His Mercy. Indeed, what is in reality established by the Qur’an’s clear verses is that just as all beings offer their own particular glorification and worship, so too what rises to the Divine Court from all the universe is supplication. This is either through the tongue of innate ability like the supplication of all plants and animals by which each, through this tongue, seeks a form from the Absolute Bestower and to display and manifest His Names. Or it is through the tongue of innate need. These are the supplications for all their essential needs beyond their power to obtain - offered by all animate beings. Through this tongue, each animate being seeks certain things from the Absolutely Generous One for the continuance of its life, like a sort of sustenance.

Or it is supplication through the tongue of exigency, through which all beings with spirits who find themselves in some plight or predicament make supplication and seek urgent refuge with an unknown protector; indeed, they turn to the All-Compassionate Sustainer. If there is nothing to prevent it, these three sorts of supplication are always accepted.

The fourth sort of supplication is the most well-known; it is our supplication. This too is of two sorts: one is active and by disposition, and the other, verbal and with the heart. For example, having recourse to causes is an active prayer. To gather together causes is not in order to create the effect, but through the tongue of disposition to take up an acceptable position in order to seek the effect from Almighty Allah. To plough a field is to knock at the door of the treasury of mercy. Since this sort of active supplication is directed towards the Absolutely Generous One’s Name and title, it is accepted in the great majority of cases.

The second sort is to offer supplication with the tongue and the heart. It is to seek certain wishes which the hand cannot reach. The most important aspect, the most beautiful aim, the sweetest fruit of this is this:

"The one who offers the supplications knows that there is Someone Who hears the wishes of his heart, Whose hand can reach all things, Who can bring about each of his desires, Who takes pity on his impotence, and answers his poverty."

And so, O impotent, needy man! Do not neglect a means like supplication, which is the key to the treasury of mercy and to an inexhaustible strength. Cling to it! Rise to the highest peaks of humanity! Include in your supplications those of all the universe, like a king! Say, From You alone do we seek help, like a servant and deputy representing all the universe! Be on the Most Excellent Pattern of creation!

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basicsofislam · 5 years

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THE COMPANIONS OF THE PROPHET (PBUH) : Abdullah bin Unays (r.a.)

After some of the students of Suffa School got married, they continued attending this school. One of them was Abdullah bin Unays al-Juhani. He was so adherent to the Messenger of Allah that he was ready to sacrifice his life. Abdullah bin Unays, who gave no chance or respite to the enemies of Islam at the Battles of Badr and Uhud, was a Bedouin living in the desert, somewhat far away from Madinah. [ Usdul-Ghaba, 3: 119-120. ] Thanks to the lesson of the truth he took from the Messenger of Allah, he attained the rank of a master who showed people the truth and good things. The distance did not frighten him. He would come to Suffa School without heeding the hardships, and learn ilm and worship there. Although he had children, they did not prevent him from seeing the Messenger of Allah and learning and spreading Islam.

He spread Islam among the tribe of Sons of Salama. He did his best to make the belief of oneness dominant in all hearts. He was among those who broke the idols of Sons of Salama. Like every Companion, he was against idolatry, and hated it.

He was also sent on an expedition against the enemies of Islam. When the Messenger of Allah was given the news that "Sufyan bin Khalid provoked people against the Messenger of Allah", the Prophet appointed Abdullah bin Unays to give him the necessary answer. However, Abdullah did not know him. He wanted the Messenger of Allah to describe him. The Messenger of Allah said,

"When you see him, you will be afraid; you will hesitate a bit and remember Satan."

Abdullah said to the Messenger of Allah, "O Messenger of Allah! I am not afraid of people." Then, he got permission from the Messenger of Allah and girded on his sword. When he came to Urna Valley, he saw the man he was looking for; he was walking followed by a crowd. He looked at him carefully; he was the man described by the Messenger of Allah. He narrated what happened after that as follows:

“When I met him, I was a little scared. I felt as if I was getting ready for war. I said, ‘The Messenger of Allah told the truth.’ When he saw me, he asked, ‘Who are you?’ I said, ‘A man from Khuza’a. I heard that you were collecting people against Muhammad; I came here to join you.’ He became very pleased. He said, ‘Yes, I have been collecting forces against him. Then, I walked with him and talked to him. We chatted a lot; he enjoyed my chatting. He did not suspect me any longer. We arrived his house. His companions left one by one. It became quiet. Everyone fell asleep. I found an opportunity, drew my sword and I killed him. I took his head with me and got into a cave in the mountain. The spiders helped me by surrounding the entrance of the cave. Then, the incident was heard. They understood that I had done it; they looked for me. They could not find me though they came to the entrance of the cave many times. Then, they returned. They abandoned hope. One night, I set off and proceeded. I hid and rested during the day and walked at night. Finally, I arrived in Madinah. I went to the Messenger of Allah. When he saw me, he said, “Congratulations!” I said. “O Messenger of Allah! Good news!” I put the man's head in front of the Messenger of Allah. I told what had happened exactly. The Messenger of Allah gave me his staff and said, "You will walk having this in your hand in Paradise." [ Tabaqat, 2: 50-51. ] These words were glad tidings for Paradise for Abdullah.

Hz. Abdullah willed that this staff be put into his shroud. When he died, they fulfilled his will.

Thus, Abdullah bin Unays killed an enemy of the religion who wanted to kill the Messenger of Allah. He prevented his tricks and plans that he had set against the Messenger of Allah. Abdullah had stayed away from home for 18 days during this incidence.

Abdullah bin Unays became weak toward the end of his life. He lived a bit away from Madinah. He could not always come to the mosque. He wanted to learn from the Messenger of Allah the exact night of the Night of Power. The Messenger of Allah told him to look for it on the 23rd night of Ramadan. When the narrator asked the son Abdullah bin Unays what his father did when he came to the mosque that day, his son replied as follows:

"My dad would come to the mosque to perform the afternoon prayer and would not leave the mosque for any need until he performed the morning prayer. After he performed the morning prayer, he would find his animal ready at the gate of the mosque mount it and go to his house in the desert." [ Abu Dawud, Salat: 319. ]

It is not known exactly when Abdullah died. Some narrations say 54 H, some 74 H and others 80 H. may Allah be pleased with Abdullah bin Unays, who spent his long and blessed life spreading and developing Islam!

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