#muslimconvert | Explore Tumblr Posts and Blogs

lifeofresulullah · 3 years

Text

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

The Second Phase of the Call: Addressing Makkans on Safa Hill

The circle of conveyance was expanding gradually. Happiness caressed the souls that had testified to Islam while the hearts that had not saved themselves from polytheism were in a state of panic.

“Therefore expound openly what thou art commanded.” When the Divine mandate came, naturally, the Master of the Universe (PBUH) could not stay still. He wanted to show his countrymen the path to spiritual and worldly happiness as soon as possible.

During this time, he slightly expanded his circle and notified the Meccans of his prophethood and the religion of Islam on Mount Safa.

Allah’s Apostle (PBUH) went on top of a high rock on Mount Safa and called out to the Meccans in a loud and resonant voice: O Sahaba! (O Community of Quraysh, come here and convene, I have important news for you!)

The Meccans were puzzled. Who was shouting? Were they in the face of danger? Had an enemy invaded their land or was an important message to be forwarded to them? They did not delay in responding to this call and gathered on Mount Safa at once. What had happened? The person making this call was Muhammad-ul Amin (Muhammad the Trustworthy.) What did he want? What news did he bring? What was he going to say?

With great curiosity they asked, “O Muhammad, why did you gather us here? What are you going to announce?”

Our Holy Prophet (PBUH) did not lag in his response. At a moment when all minds fully gravitated towards him, when all eyes filled with looks of curiosity were directly focused on him, when all ears paid full attention, and at a moment when everyone was anxiously waiting, he delivered this eloquent response that was filled with several logical proofs:

O Community of Quraysh! Our similarity is like a man who sees the enemy and runs to his family and shouts “O friends!” since he is afraid that the enemy will harm and reach his family before he does.

O Community of Quraysh! If I were to tell you there were enemy horsemen on the other side of this mountain and that they were about to attack you in the morning or towards the evening, would you believe me?”

They had never heard Muhammadul-Amin (Muhammad the Trustworthy PBUH) tell a lie nor say something that had surpassed the truth. In unison they all replied, “Yes, we affirm your honesty because we have not seen anything but propriety from you. You are not a person who makes false allegations.”

After addressing the public, the Holy Prophet (PBUH) called each of the Qurayshi tribes by their own names and continued speaking:

“In that case, I inform you of a great punishment that is ahead. Allah the Exalted has commanded me to warn my closest kin of the punishment in the hereafter. I invite you to say, “Allah is One, there is no God.” I am His servant and Messenger. If you accept what I have said, then I guarantee that you will enter heaven. Also know that I cannot be of service to you in this world nor in the hereafter unless you say, “Allah is One, there is no other God but He.”

Abu Lahab Again...

Abu Lahab was baffled in the face of these words that addressed the mind, heart, and soul. He took a rock in his hands and threw it straight towards the Master of the Universe (PBUH) and shouted, “'May you perish for this! Is this what you have summoned us here for?”

Nobody else said anything in dissidence among those who were listening. They only dispersed into whispers of conversation among themselves.

Abu Lahab, the Person who Deserves Hell...

With his actions, Abu Lahab now deserved Divine punishment and enmity.

He would pay dearly for his violent hostility, lasting grudge, and hate that he had towards Allah’s Apostle (PBUH). Allah heralded his frightening aftermath in Surah al-Lahab:

“Perish the two hands of Abu Lahab and perish he! His wealth and what he has earned shall avail him naught, Soon shall he burn in a flaming fire; And his wife, too, bearer of slander. Round her neck shall be a halter of twisted palm-fiber…”

Regardless of whoever spoke out in dissidence, Allah would continue to complete our Holy Prophet’s (PBUH) light. For that reason, our Holy Prophet (PBUH) was neither afraid of nor shaken by the ugly allegations made against him and was able to continue on his path in an immensely dignified and serious manner.

MALTREATMENT AND INSULT INFLICTED UPON THE PROPHET

After our Holy Prophet (PBUH) declared his prophethood and invited the community to Islam on Mount Safa, the polytheists of the Quraysh tortured him and targeted insults at him, and their abuse continued to increase.

Our Holy Prophet (PBUH) invited them to the doctrine of “Tawhid” (oneness) whereas they insisted upon idolatry and polytheism, which they called “the religion of their fathers.”

Our Holy Prophet (PBUH) invited them to the path of virtue and happiness both in this world and the hereafter whereas they tried to keep away from virtue and happiness just as a bat tries to flee from the light.

The Master of the Universe (PBUH) invited them to live humanely and to exhibit dignified behavior while they gallivanted by exhibiting ugly and dishonorable behavior and trampled over human dignity and honor with their feet.

He wanted them to enter Paradise and invited them to commit deeds that would earn them these incomparable blessings whereas they continued to commit deeds that would lead them to eternal punishment and hellfire.

Through his invitation, our Holy Prophet (PBUH) wanted to save them from falling into asfal as-safilin (the lowest of the low) and elevate them to a’la illiyyin (the highest of the high places), ranks of worth, and stations that would empower them to execute sublime duties. Nonetheless, they continued preoccupying themselves with worthless activities that would result in their entrance to the bottom pits of hell (asfal as-safilin.)

Of course, the polytheists who exhibited such desires and behavior would oppose our Holy Prophet’s (PBUH) invitation, would struggle against him without mercy, would try to make him ineffective through all their means and break his perseverance, fortitude, courage, and zeal. For that reason, they attempted to commit all kinds of torment, persecution, insults, and murder attempts.

Undoubtedly, our Holy Prophet (PBUH) was not the only one who faced such circumstances. Every prophet who has been sent was treated harshly, held in contempt, and subjected to torture and persecution by his tribe and community. Alongside these commonalities and other traits that all of the prophets shared, these prophets did not refrain from explaining their cause and did not make any concessions from their faith despite the torture, insults, persecution, and murder attempts they faced. As the amount of torture and persecution that they were afflicted with increased, their love, enthusiasm, and seriousness in their mission in working towards having the truth heard grew even more.

Abu Lahab is Leading

Abu Lahab and his wife, Umm Jamil, were among the leaders of those that tortured and persecuted the Master of the Universe (PBUH).

Aba Lahab would continuously stalk our Beloved Prophet (PBUH), would strive to get the crowd to stop listening to him, and would attempt to instill doubts and apprehensions in their minds.

That day, Allah’s Apostle (PBUH) was inviting the crowd to testify to the Oneness of Allah and his own prophethood at the Ukaz Fair: “O people! Say La Ilaha Illallah so that you can save yourselves,” our Holy Prophet (PBUH) said to the crowd.

Abu Lahab came from right behind and shouted, “O people! He is my nephew; he is lying to you, stay away from him.”

This was an example that is and was filled with many lessons:

His nephew was inviting the crowd to the path of happiness and to have faith in Allah whereas he, the paternal uncle, was opposing his own nephew by yelling at the crowd to not listen!

Abu Lahab did not stop there.

One day, he threw rancid filth at the front of the door of our Holy Prophet (PBUH), who was his neighbor. At that moment, despite not yet having become a Muslim, Hazrat Hamza caught up and spilled the filth and the rancid substances upon Abu Lahab’s head.

All that our Holy Prophet (PBUH) said in the face of his neighbor’s ugly action was, “O Sons of Abd Manaf! What kind of neighborliness is this?” as he swept away the filth in front of his home.

This man, who the Quran mentions will burn in the fierce fires of Hell, would sometimes stone our Holy Prophet’s (PBUH) home just to bother him.

Abu Lahab Sends his son so that he will torture the Prophet!

Abu Lahab did not want to be alone in torturing and persecuting the Master of the Universe (PBUH).

One day, he commanded his son, Utaiba, to harass our Holy Prophet (PBUH). Utaiba went to our Holy Prophet (PBUH), who was reciting Surah an-Najm during that time. Upon hearing this, Utaiba remarked, “I swear by the Lord of an-najm (the star) that I denounce your prophethood” and arrogantly spat toward the Master of the Universe (PBUH).

Our Holy Prophet (PBUH) only replied to him with this invocation:

"O my Lord! Subject him to the power of a dog from among Your dogs."

His (PBUH) prayers were never left unrequited; thus, his imprecation was answered sometime after the above incident. While Utaiba was sleeping among his friends in Hawran, a place that was in the vicinity of Yemen, a lion came and tore him to shreds!

The acceptability of his prayers is just one aspect of our Holy Prophet’s (PBUH) many miracles.

Wood Carrier of Hell

Umm Jamil was the wife of Abu Lahab, the most violent opponent and enemy of the Islamic cause. This woman, referred to as the “wood carrier” in the interpretation of the Holy Quran, had become so mad and so wild in the face of the Islamic cause that she would sprinkle hard, spiked shrubs every day on the path that our Holy Prophet (PBUH) walked without showing the slightest sign of boredom; in fact, she derived great pleasure from this action.

An incident related to Umm Jamil is as follows:

While our Holy Prophet (PBUH) was on Mount Safa and openly delivering the Divine invitation to the Quraysh for the first time, she and her husband, Abu Lahab scolded him and even affronted him. Abu Lahab shamelessly said, “'May you perish for this! Is this what you have summoned us here for?” and hurled a rock that he had lifted from the ground towards our Holy Prophet (PBUH). Upon this incident, Allah revealed Surah Tabbat, which mentions the ugly behavior and aftermath of Abu Lahab and his wife.

Umm Jamil could not contain herself once she heard this surah. She carried a rock and went to the Masjid al-Haram. Our Holy Prophet (PBUH) was sitting there with his loyal friend, Hazrat Abu Bakr. Umm Jamil saw Hazrat Abu Bakr but did not notice our Holy Prophet (PBUH), who was sitting there right next to him. She said to Hazrat Abu Bakr: O, Abu Bakr! Where is your friend? I heard that he has satirized me. I am going to smash his mouth with this rock when I see him.”

Since Umm Jamil’s eyes could only see Hazrat Abu Bakr and failed to notice our Holy Prophet (PBUH), she had no choice but turn back since she could not achieve her goal.

Of course her eyes could not see!! How could a “wood carrier” of Hell dare to see our Holy Prophet (PBUH), who was under Allah’s protection and grace?

12 notes · View notes

9ratiaplena · 4 years

Text

Alhamdulillah

After feeling pulled to Islam and learning about the deen, I took my Shahada alone in my room around March 2019. Fast forward to today, 13th January 2020, I’m now wearing hijab and have just taken my Shahada with a Muslim witness! Subhanallah. May Allah keep my heart on the deen and guide myself and all my brothers and sisters to the straight path. Ameen! 🥰

#revert #muslimrevert #muslimconvert #alhamdulillah #islam

107 notes · View notes

basicsofislam · 4 years

Text

ISLAM 101: ISLAM AND OTHER RELIGIONS: DIALOGUE: Part 3

What are the examples of interreligious dialogue and tolerance shown to the members of other religions during the period of the Four Caliphs?: Part 3

d. Tolerance Shown in Bureaucracy It is noticed that Christians (in general non-Muslims) were not employed during the first periods of Islam although there was a need for them. However, it is known that beginning from the rule of Umayyads in Damascus where there was an intense Christian population, Christians were widely employed in government offices. In the state of Abbasids that was supported by large masses of people, Christians along with various groups were shown tolerance and employed in government offices. There were some people who could not bear this tolerance. One of the most important reasons why people were led to have wrong feelings is that they lacked tolerance education. It is thought that Caliphs preferred daily political solutions. Although non-Muslims were employed in bureaucracy due to the need for them, it is also regarded as a result of tolerance. In the Abbasid bureaucracy, many Christians were employed, including the post of ministry. As it is known al-Mawardi divides ministries into two main groups as decision-makers and appliers and states that non-Muslims can be employed as the ministers of application. However, during the applications in history, there were some non-Muslims who worked as decision-making ministers. Ministers of Christian origin existed beginning from the rule of Abbasids. However, a Christian was employed as a decision-maker minister by the Caliph al-Muttaqi Billah and by the Buwayhid dynast Adud ad-Dawlah. It is known that al-Khiraqi, one of the scholars during the reign of al-Muttaqi Billah, who lived about a century before al-Mawardi has a positive regarding this issue. It is noticeable that in a lot of states established by Muslims after those dates the employment of Christians as ministers continued. In many periods of the states established in the first five centuries of Islam, Christians were appointed as chiefs of villages, bankers, clerks, doctors, - though they were exempt from military service because they paid jizyah – soldiers in the Islamic army, chiefs of military centers, as special deputies, guards of sellers, administrators, police chiefs, etc. Apart from these posts, they were also employed as governors, measurement officials of the river Nile, administrators of government lands and even alms officials in the course of time. Due to their build-up and great talents they were employed in medicine and related issues as palace doctors or in the establishment of hospitals and they were shown respect. The activities of translation were started by them. They formed the basis for Bayt-ul Hikmah (House of Wisdom). Their social life has always been welcomed with tolerance. Especially the doctors who worked in the palace were regarded as members of the family, they could enter the rooms of the Caliph and his relatives without permission; they could worship both in their homes and in the palace easily. Their demands of permission to build churches on behalf of their congregations were received with tolerance. It is known that Ahtal, who had an important place in the Umayyad palace as a poet of the palace, took part in the palace meetings with his special clothes and cross on his neck; let alone being tolerated, he was treated with great respect because of his poems recited against Arab opposition members. A lot of Christian poets came to the palace and recited their poems and received rewards during the Abbasid period. Apart from supporting art, it should be regarded as more important to show respect and tolerance to the works of other cultures. e. Some Pictures from Social Life and Tolerance: Maybe one of the most striking examples of Islamic tolerance is the fact that non-Muslims were not isolated to live in certain districts like ghettos. It is known that the first period conquerors moved to the houses and streets where Christians lived and that Christians and Muslims lived in the same city for centuries. Throughout history, many states generally tried to change the cultures, beliefs, and values of the countries they ruled. It was recorded by historians that before Islam, the members of religions whose origins were the same often oppressed each other and even destroyed the worshipping places of people of other beliefs. It is seen that Islam closed the doors that could lead to such attitudes through the principles it emphasized and made it possible to live together based on the principles of respect and tolerance. Its distinguished examples were presented by the Messenger of Allah himself and the Four Caliphs. It can be said that in the periods after them the social life experienced together with Christians – if some mistakes that need to thought about and that lessons need to be drawn are left aside - is formed from a togetherness directed towards a mutual love and understanding based on the principles of tolerance and respect. Apart from that, many issues were regarded as natural rights and endeavors were made to apply them. Even today we can draw lessons from those approaches that are thought to be left in the ancient pages of history. We think that today we need to experience those nice examples and maintain them by increasing their number more than in the past. f. Legal Status of non-Muslims: The foundations of zimmah (covenant) are based on the applications of the Prophet (PBUH) depending on the verse of jizyah. The Messenger of Allah sent envoys to the People of the Book and made contracts with them on the order of the Quran that wanted the alternatives of war or jizyah to be presented to them. The status of zimmi was applied in the same way during the period of the Four Caliphs, who were his successors. Apart from the application of zimmi status for the People of the Book with whom contracts were made, Hazrat Umar applied the status of zimmi not prisoners of war for the people of the regions that were conquered as a result of wars and showed a great example of humanism to non-Muslims. So, those people that surrendered through contracts or wars were accepted as zimmis. The status of zimmi, in essence, depends on accepting the sovereignty of Islam by paying a certain amount of tax. Zimmis that preferred to live on the land of Islam by paying jizyah gained a legal status primarily. In return, they gained rights like the security of life and estate, freedom of religion and conscience, exemption from military service, return of jizyah if necessary, the possibility of applying their own laws and allocation from the treasury. They even paid less tax than Muslims. As Arnold mentions rightly, jizyah was not something taken to oppress Christians but to protect them. In return for it, zimmis were given the guarantee of protection. During the first conquest movements, when the Byzantines wanted to launch an attack in order to make Muslim armies withdraw, Muslims returned the taxes they had collected because they understood that they would not be able to protect zimmis; This attitude influenced the people of the region deeply. It will be useful to mention the following in defining the status of zimmis under the sovereignty of Islam. As it is known when zimmis got old they were allocated some money and they were looked after. The following words that Hazrat Umar said to an old zimmi are very famous: It won't be right to take jizyah from you when you are young and to leave you as you are when you are old. It is known that Hazrat Umar allocated some money from zakat (alms) income to the Christians of Jabiyah suffering from leprosy and that he helped them. It is seen that Hanafis regard non-Muslims as people of dar (a kind of citizens with a contract) due to that application and similar ones. g. Legal Problems and the Laws to be applied to Zimmis It is stated in the Quran that the religious communities living under the rule of Islam are free to apply their religious rule in all phases of their lives; it is also stated that Muslims are free to hear their cases if they apply to Muslims and that if Muslims prefer to hear their cases, Muslims will decide in accordance with the rules that Allah sent down to Muslims. h. Other Social Relations and some Information about the Social Life of Christians Marriages: According to the Quran there is no drawback in marrying the woman of the People of the Book. The effort to pave the way for more people to know Islam and see the reality of Islam should be sought in the base of this permission presented by Islam. It is generally thought that the values a man owns have a stronger influence on the culture of family and environment. In this regard, if it is considered that a Muslims being a good example to the people around him, which is also aimed by the Quran, will enhance the Islamization process, it will be seen that the best way to do it will be living together. Therefore the pursuit of such wisdom outweighs in marrying a woman of the People of the Book. Marriages with women of the People of the Book beginning from the first conquests should perhaps be regarded as the most original aspect of religious tolerance. If what lies on the basis of non-Muslim Muslim relationships is humane behavior and good treatment, our religion has no weaknesses regarding this issue, and actually, it is too tolerant. We get married to Jewish people and Christians, and we take them into our homes. In this case, Muslim man will show respect to the religious applications and culture of his wife, he will tolerate the issues that conflict his belief (for instance, bread and wine ritual, taking alcohol, eating pork and worshipping in the church). In the Islamic community, the best examples of tolerance and respect were experienced in the most vivid field of social life like trading with non-Muslims, lending and borrowing money. There are a lot of Muslims who borrow from the People of the Book. The fact that Jewish people and Christians prevail in trade and in some important sectors shows the tolerance, and there is no example showing that this right was withdrawn.

6 notes · View notes

nailahpatten · 4 years

Photo

20 Things to ask yourself before you look for marriage

Marriage will teach you a lot about yourself, stuff you didn’t even know. We are naturally defensive creatures and when our faults are pointed out by our partner, it can create insecurities, arguments and so on. This is why- I believe it’s so important to have a good idea of yourself, not just the good points but where you lack. Having a better understanding of why you are the way you are, makes it easier to change and to recognise your own traits. Objectively take a look at yourself, and build a picture of what it would be like to be married to you.

Question 1: Am I ready to be in a committed relationship that will involve sacrifice, change, and compromise?

Question 2: Do I have experience of romantic relationships? Will this be my first experience of this type of bond?

Question 3: Do I have any past hurt, I need to deal with before embarking on searching for love? Am I ready to be open?

Question 4: Do I have any personality traits I need to work on before looking for love? E.g stubbornness, anger problems

Question 5: Do I suffer with any mental health problems? How much does it affect my daily life? Will I need a spouse that is understanding of this?

Question 6: Am I from a specific sect, culture, caste, tribe, will I need a spouse of the same or not?

Question 7: Is this the right time? Am I ready to move on (if divorced), am I in the position to?

Question 8: What will I bring to the table as a husband/wife?

Question 9: Do I need to make any lifestyle changes before searching? Health wise, self -esteem, housing circumstances

Question 10: Do I want to involve family members or parents in the search?

Question 11: What type of person am I looking for? Where would I meet them?

Question 12: What is my idea of marriage, what do I hope it will be like?

Question 13: What am I like when people disappoint me, misunderstand me? How do I deal with conflict or stress?

Question 14: Do I have realistic expectations of the opposite spouse? Or marriage?

Question 15: Am I putting off looking for marriage for any reason?

Question 16: How do I appear to the opposite spouse?

Question 17: Do I need to change any dating/love habits? E.g wrong types, being closed- minded

Question 18: Do I love myself?

Question 19: Am I ready to put in effort to build an Islamic household?

Question 20: What have I experienced as a single person?

#marriage #islam #dating #bismillah #halal #muslimcouple #muslimconvert #questions #hijabibloggers #muslim author #islamicbooks #Alhamdulliah #allahuakhbar #love quotes #loveyourself

5 notes · View notes

thejardinbonnement · 4 years

Text

Funny things that I did as a Muslim convert:

When I first converted to Islam, and before, I did a lot of funny/ weird stuff. Here’s a small list of those things.

1. Almost drowned myself when making wudu for the first time.

2. Was too afraid to ask if things were halal so I became a vegetarian for a little while.

3. I was really shy about praying around others so when around other Muslims I’d opt to pray in a closet instead.

4. I was afraid of saying salams.

5. This was my first hijab picture circa January 2016

2020 update:

6. While learning arabic desperately searched for meme sakin examples following meme sakin.

#thejardinbonnement #muslim #islam #jardinbonnement #black muslims #muslimconvert #muslimrevert #revert #black muslim #muslimwoman #muslim revert

5 notes · View notes

risalei-nur · 4 years

Text

TAFSIR: Risale-i Nur: The Words Collection:The Twenty Ninth Word.Part 5

THIRD FUNDAMENTAL: The existence of angels and other spirit beings can be established by proving the existence of one angel, and denying (or accepting) the existence of one amounts to denying (or accepting) the species. From the beginning of time, all people of religion have believed in their existence. There is a consensus that some people have seen, conversed with, and related news from angels. If angels did not exist, if one had not been seen, if the existence of one or more had not been established through observation, how could such a general belief continue? If this belief were not based on strong evidence, how could it come down to us despite changing ideas and beliefs and the passage of time? Besides, might not such a religious belief and a consensus of religious scholars be based on an experienced reality originating in countless signs and experiences? So, we can conclude that belief in angels and other spirit beings is based on the experiences that Prophets and godly people have had with them, and that these accounts were narrated by reliable sources.

How can you doubt their existence after it has been reported by all Prophets and saints, who are like suns, moons, and stars in our social life? Such people are specialists in this matter, and obviously two specialists in a matter are preferable to thousands of non-specialists. It also is an established principle that once a matter is confirmed by two persons, its denial by thousands carries no weight. Moreover, how can you doubt the Qur’an, shining like the sun in the realm of truths, and the testimony and experiences of Prophet Muhammad, the sun of Prophethood?

Although establishing the existence of one individual proves the existence of the species of spiritbeings, the best, as well as the most rational and acceptable way of establishing their existence, is expounded by the Shari‘a, described by the Qur’an, and witnessed by the one who performed the Ascension, upon him be peace and blessings.

1 note · View note

islamtruthponder-blog · 4 years

Photo

Do not be one of those who follow whims and guesses. Most Muslims dont understand arabic yet they can perform any amal like any other Muslims. Same thing in understanding Quran. You dont need to know arabic to understand the Quran, unless you intend to be a scholar. Those who say otherwise-barring people from knowing Quran, should fear Allah. Follow @islamtruthponderofficial for more updates or visit our website for full articles. https://islamtruthponder.com/ #islam #islamic #islampost #islami #islamicquotes #islamicreminders #dawah #dakwah #dakwahsunnah #dakwahtauhid #dakwahislam #muslim #muslims #muslimah #reverttoislam #muslimconvert #deen #quran #alquran #tauhid #allah #jannah #paradise #islamicreminder #alhamdulillah #bismillah https://www.instagram.com/p/B4TsxA_lZrE/?igshid=14v2qywjou78b

1 note · View note

riyad-as-salihin · 2 months

Text

Riyad as-Salihin, The Book of the Remembrance of Allah, Book 15, Hadith 32

Chapter: The Excellence of the Remembrance of Allah

Jabir (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, "For him who says: 'Subhan-Allahi wa bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah."

[At- Tirmidhi].

33 notes · View notes

happyrevert · 5 years

Text

18 notes · View notes

aftertheshahadah-blog · 5 years

Photo

#quran #quranquote #quranverse #learnislam #islamicpost #islamicposts #deen #tawakkul #quransayings #allahisone #deenoverdunya #rightpath #dawah #islamicquote #islampost #newmuslims #turntoallah #trustallah #deensquad #muslimconvert #muslimblogger #muslimahblogger #muslimrevert #reverttoislam #reminder #seekingknowledge #islamdaily #islamicreminder #studythedeen #sabr https://www.instagram.com/p/BwK8Tp5A7tS/?utm_source=ig_tumblr_share&igshid=1qd4wn8hfizgz

2 notes · View notes

wisdomrays · 5 years

Text

KEY CONCEPTS OF SPIRITUALITY IN ISLAM : God’s Attributes of Glory.Part5

Takwin (Making Exist)

Takwin, which means making or causing to exist, according to the Maturidis, is the eighth of the Affirmative Attributes of God Almighty.

God is the Creator of everything, and the Attribute of Making Exist is the Attribute of Glory that is the origin of this creation. The All-Exalted Creator, Who introduces Himself as the Creator of the heavens and the earth, prepares everything He creates for existence through His all-encompassing Knowledge, His all-embracing Will, Which determines what will be sent into the arena of existence and when, where, and with what characteristics, and His all-overwhelming Power, Which is all-able to do whatever His Will determines; and He finally refers this to the veil of His Attribute of Making Exist. The whole universe with whatever is in it, everything animate or inanimate, all with different designs, styles, and natures, comes into existence through His creation, invention, and origination. The sacred Attributes are veils before this Act of God Almighty, and the Attribute of Making Exist is another curtain before the Will and the Power. Everything of contingency is established within a broad frame by the Knowledge; the Will selects between many probabilities, while the Power marks its possibility to be or to come into existence, and the Attribute of Making Exist manufactures it on Its own workbench, presenting what has been created to the View of the Eternal Witness.

Making Exist is, according to the Maturidis, among the independent, eternal, and substantial Affirmative Attributes. The Ash‘aris’ approach is slightly different; according to them, this Attribute is of nominal or relative existence. For if something which the Divine Will has judged to exist is brought into existence through the Power and Will, there is no further need for Making Exist. The Ash‘aris have this same approach for other Attributes of actions that relate to Making Exist. They view them as Attributes that are not eternal in the past, but which emerged later; they explain every occurrence with the Power and Will. However, it is God Who knows best.

The Attributes of Action

As for the Attributes of action, briefly, they are six and are as follows: Creation, Originating Uniquely, Producing, Giving Life and Reviving, Causing to Die, and Providing.

Khalq (Creation)

Literally meaning originating out of nothing and formation, khalq (creation) denotes that God originates something when nothing of it exists and makes it with all of its essential elements. With this meaning, creation cannot be attributed to any other than God Almighty.

Khalq is used in the Qur’an also in the meanings of making up, fabricating, and giving form to clay. While it can be used for created beings with these meanings, the Qur’an attributes creation only to God. Likewise, the attributes of Khaliq (the Creator) and Khallaq (the Supreme Creator), which are derived from khalq, are used only in attribution to God.

There is a difference between the sacred Attribute of Creation ( Khalq) and the majestic Attribute of Making Exist ( Takwin), as well as between the Attributes of Originating Uniquely ( Ibda’) and Producing ( Insha’), which are regarded to have originated from the latter. This difference is as follows: Creation means giving existence to something with its essential parts and building blocks, Originating Uniquely means creating without having any precursor to imitate and creating in a unique and peerless way, Producing denotes bringing about something by arranging its parts which have already been created, while Making Exist, Which encompasses almost all of these meanings, signifies bringing into existence by giving Its own hue to all the Attributes of action.

It is God alone Who creates everything particular or universal, small or large, earthly or heavenly, animate or inanimate, spiritual or corporeal, and it is also He Who creates all states and the acts of all beings during their entire life. In many of its illuminating statements, the noble Qur’an reminds us that it is exclusively God Who originates, creates, and produces. For example:

It is He Who created all that is on the earth for you (2:29).

All praise and gratitude are for God, Who has created the heavens and the earth, and brought into being veils of darkness and the light (6:1).

Indeed your Lord is God, Who has created the heavens and the earth in six “days” (7:54; 10:3).

Do they never consider that God Who has created the heavens and the earth is able to create them anew (the dead) in their own likeness? (17:99).

And He it is Who from a fluid has created human and made it (a male and female and, through them,) into a population through descent and marriage. And Your Lord is All-Powerful (25:54).

God is He Who creates you, then He sustains you (by providing for you), then He causes you to die, and then He will bring you to life again (30:40).

All-Glorified is He, Who has created the pairs all together out of what the earth produces, as well as out of themselves, and out of what they do not know (36:36).

It is God Who has created you and all that you do (37:96).

Have they (the unbelievers) not considered that surely God, Who has created the heavens and the earth, and never wearied with their creation, is able to bring the dead to life? Certainly He is; He has full power over everything (46:33).

Ibda’ (Originating Uniquely)

Ibda’ means that God Almighty creates without there be anything before to imitate and in a unique, unequalled, and unprecedented way. In place of ibda’, the words ihdas (innovation), ihtira’ (creating out of nothing), ijad (invention), and sun‘ (making) can be used, although there are slight differences among them. In fact, these words express different aspects of Takwin (Making Exist). In several verses such as the following ones, the manifest Qur’an presents to our view God’s unprecedented origination and calls upon us to notice the beauties of His Art:

The Originator of the heavens and the earth with nothing preceding Him to imitate. When He decrees a thing, He does but say to it, “Be!” and it is (2:117).

The Originator of the heavens and the earth with nothing before Him to imitate (6:101).

Insha’ (Producing)

Literally meaning gathering together certain ingredients or components and elements to produce a new thing, Insha‘ is the Attribute of God which denotes gathering together certain essential ingredients or components that have already been created to produce something new. In dozens of explicit verses, the glorious Qur’an reminds us of this mighty reality. For example:

He it is Who produces gardens (and vineyards, and orchards) trellised and untrellised, and date-palms, and crops varying in taste, and olives, and pomegranates, resembling one another and yet so different (6:141).

He it is Who has made for you (the faculty of) hearing, and eyes, and hearts (23:78).

He it is Who developed you from a single human self and has appointed for each of you a lodging-place where you will stay permanently, and a place where you will stay temporarily (6:98).

Say: “He Who produced them in the first instance will give them life (anew)” (36:79).

8 notes · View notes

lifeofresulullah · 2 years

Text

The Life of The Prophet Muhammad(pbuh): The Treaty of Hudaybiyah and Calling the Great States of the World to Islam

Performing Umrah

(7th year of the Migration, the month of Dhulqadah / AD 628)

One year ago, the Qurayshi polytheists had prevented the Prophet and the Companions from visiting the Kaaba and performing umrah; according to the articles of the Hudaybiyah Treaty signed at that time, the umrah of the Messenger of God and the Muslims had been postponed to the following year.

Thanks to the help of God Almighty, the Prophet obtained many achievements during this period. He informed the rulers of that period about Islam and invited them to Islam. Some of them embraced Islam at once. Besides, he conquered Khaybar and became sovereign almost all of the Jews in the Arabian Peninsula. He showed that Islam got stronger and stronger day by day by sending military expeditions to many tribes and made them accept the sovereignty of Islam.

After those achievements, it was time to visit the Kaaba and perform umrah.

When the month of Dhulqada started, the Messenger of God told his Companions to make preparations for umrah. According to the order of the Prophet, all of those who were present in the Hudaybiyah Expedition would perform umrah.

Meanwhile, there were many Muslims who came to Madinah from distant places and who were needy. They went to the Prophet and said, “O Messenger of God! We have neither food nor anybody to feed us.”

The Messenger of God asked the people of Madinah to help those needy people and to look after them. Thereupon, the Companions said, “O Messenger of God! What shall we give them? We cannot find anything to give them.”

The Messenger of God said, “It does not matter what you give. Give something even if it is half a date.”

Setting of From Madinah

The Messenger of God appointed Uwayf b. Azbat as his deputy in Madinah and left Madinah to go to Makkah to visit the Kaaba with about two thousand Muslims. The Muslims had sixty camels with them. The Prophet marked his camel to be sacrificed with his own hands.

The Messenger of God and the mujahids also had one hundred horses and helmets, armors and spears in case they were attacked by the Qurayshi polytheists. However, according to the treaty, they could only have swords in their sheaths. Then, why did the Messenger of God, who never broke his promise, act like that? It caught the attention of the Companions. They asked, “O Messenger of God! You had promised that we would only have swords in their shields. However, we have weapons.”

The Messenger of God said, “We will not take these weapons to the Kaaba; we have them with us in case we need them.”

The Prophet Enters Ihram

The hearts of the Muslims were full of excitement and joy. The joy and excitement of the mujahids could not be expressed in words. They would rejoin their hometown, which they had left seven years ago, and they would visit the magnificent Kaaba. Above all, they would show the excellence, honor, magnificence and grandeur of Islam to the Qurayshi polytheists, who had despised and tortured them. Therefore, their hearts were full of excitement.

When they reached Dhul-Hulayfa, the Messenger of God sent the weapons and the camels to be sacrificed with the cavalrymen led by Muhammad b. Maslama before him and he entered ihram there.

Everywhere was resounding with the voices of the Messenger of God and Muslims uttering talbiya:

“Labbayk! Allahumma Labbayk! Labbayka la sharika Laka Labbayk! Innal hamda wan’nimata laka wa’l-mulka la sharika laka. (Here I am, O God, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner.)”

The Fear and Panic of the Polytheists

The cavalrymen of one hundred Muslims and the weapons led by Muhammad b. Maslama proceeding before the Messenger of God and other Muslims were seen by some polytheists near the place called Marru’z-Zahran.

They asked, “What are these?”

Muhammad b. Maslama said, “They are the cavalrymen of the Messenger of God. He also will be here tomorrow morning inshaallah.”

They were astonished and rushed toward Makkah to give the news. The polytheists were terrified and panicked. They said to each other, “Muhammad will attack us!”

As a matter of fact, the Messenger of God said after the Battle of Khandaq, “From now on, we will go and fight them; they will not dare to come and fight us!” However, the aim of this expedition was different. They came in order to circumambulate the Kaaba and perform umrah, as it was stated in the treaty.

Despite this, the polytheists were very worried. They sent their men to the Prophet in order to find out about the reason of the expedition.

The Prophet is in Marru’z-Zahran

Leaving Dhul-Hulayfa among the sounds of talbiya, the Prophet reached Marru’z-Zahran. He sent all of the weapons to the place called Batn Ya’jaj from there. He appointed two hundred Muslims led by Aws b. Hawli to guard the weapons.

The Prophet is in Batn Ya’jaj

Then, the Prophet and his Companions went to the place calledBatn Ya’jaj, from where Makkah could be seen very clearly.

Meanwhile, the Qurayshi delegate arrived. They said, “O Muhammad!” We have not committed any treachery or disloyalty. Despite this, are you going to enter Haram with your weapons? You had agreed to enter there only with your swords, which are regarded as the travelers’ weapons, in their sheaths.”

The Prophet explained the issue as follows: “We will enter Haram with our swords in their sheaths. I have always been known as a person who keeps his promise and who is loyal. However, I would like the weapons to be in a place near me.”

Mikraz b. Hafs, the leader of the Qurayshi delegate, confirmed his words: “What is expected from you and what befits you are goodness and loyalty.”

Makkah is Evacuated

The Qurayshi delegates informed the Qurayshis about the situation. As a result of the feeling of jealousy, they evacuated Makkah so as not to see the magnificent joy and luminous festival of Muslims.

The Prophet is in Makkah

The Messenger of God entered Makkah on his camel called Qaswa with an exceptional magnificence and dignity. The Muslims looked like luminous stars around him. The Messenger of God shone like the sun among those stars. They were approaching the Kaaba, the house of God, step by step in an order and grandeur. The sounds of “Labbayk Allahumma Labbayk!” resounded everywhere in Makkah; the mountains and rocks replied it. The polytheists went to secluded places and mountains; they virtually closed their ears so as not to hear that lofty sound and closed their eyes so as not to see that majestic view.

Abdullah b. Rawaha, the poet, was holding the bridle of Qaswa, the Prophet’s camel, and reciting a poem:

“O sons of unbelievers! Keep clear from the way of the Messenger of God! God, who is the most merciful, has sent down verses stating that he is the true Prophet. All good deeds and favors belong to the Prophet and his path. The best death is to die while fighting in his way!”

Amidst this lofty view, the Messenger of God and the Muslims arrived at the Kaaba. When the Messenger of God entered the Kaaba, he placed the end of his rida under his right arm and put the top part of it over his left shoulder; he left his right shoulder open and said, “May God show mercy on the heroes who will show their strength and fitness to the polytheists.”

Then, he ordered the Companions to circumambulate the Kaaba three times by running and moving the shoulders. The Prophet ordered so because the polytheists had spread the following rumor: “Muhammad and his friends suffered illnesses and poverty after he left us.” They tried to console themselves like that.

God Almighty informed His beloved Messenger about the rumors; so, he ordered the Companions to look strong and powerful.

Circumambulating the Kaaba

The Seal of the Prophets was on Qaswa. Abdullah b. Rawaha was holding the bridle of Qaswa. The Companions were waiting for the circumambulation with bare shoulders.

The Prophet went to Hajar al-Aswad (the Black Stone), touched it with his staff, greeting it; then, he kissed the staff. The Companions did the same thing.

In the first three tours of the circumambulation, the Companions walked fast and stately. They completed the first three tours like that.

Abdullah b. b. Rawaha was both circumambulating the Kaaba and reciting poems:

“I start with the name of God, out of whose religion there is no real religion.

I start with the name of God, whose Messenger is Muhammad.

Move out of the way of the Messenger of God; O sons of unbelievers!”

Hazrat Umar did not like this act of Abdullah b. Rawaha. He said,

“O Ibn Rawaha! Will you keep reciting this poem in front of the Messenger of God and in the House of God?”, asking him to stop.

The Messenger of God answered Hazrat Umar instead of his poet: “O Umar! Do not stop him! By God, his words are more effective that shooting arrows at the polytheists.” Then, he turned to Abdullah b. Rawaha and said, “Go on, go on o Ibn Rawaha!” Thereupon Hazrat Umar kept silent.

After a while, the Messenger of God ordered Abdullah b. Rawaha to recite the following prayer: “There is no god but Allah. He is unique; it is He who gave victory to His slave and strength to his soldiers; It is He who defeated the tribes that gathered.”

The Companions started to recite this prayer, which the Messenger of God taught, altogether.

The Astonishment of the Polytheists

The notables of the Quraysh, whose hearts were full of enmity, hatred and jealousy, went to the top of the mountains to watch the Messenger of God and his Companions.

When they saw the Muslims circumambulating the Kaaba three times, they expressed their astonishment by saying, “The fever and malaria of Madinah did not weaken the Muslims. Look at them! Let alone walking, they are running by moving their soldiers.”

Performing Sa’y

After circumambulating the Kaaba seven times, the Prophet performed a two-rakah prayer at Station of Ibrahim; then, he went to Safa Hill to perform sa’y. He rode his camel Qaswa seven times between Safa and Marwa hills. After the sa’y was performed, the Prophet and the Muslims started to sacrifice the animals. The Muslims sacrificed their animals together with the Messenger of God. Khirash b. Umayya, one of the Companions, shaved the head off the Prophet. The Companions had their hair cut, too.

Thus, the dream that the Messenger of God had seen just before the Expedition of Hudaybiyah turned out to be true.

Bilal Recites the Adhan

When umrah was completed, the Messenger of God wanted to enter the inner Kaaba. However, the polytheists did not allow him by saying, “It is not present in our treaty.”

The time for the noon prayer started. The Messenger of God ordered Bilal to go on top of the Kaaba and call the adhan. The Prophet and the Muslims listened to the adhan recited by Bilal with awe and tranquility; meanwhile, the notables of the polytheists seemed very restless and depressed. They uttered very nasty words. Ikrima, the son of Abu Jahl, said, “God blessed Abu Jahl because he did not make him listen what that slaves says.” Safwan b. Umayya, another polytheist said, “Fortunately, God killed my father before he saw all of those events.” Meanwhile, some of them covered their faces without saying anything.

While they were uttering nasty words due to their hatred, enmity and jealousy, the Companions were performing the noon prayer in the presence of God, Lord of the realms.

The Prophet Marries Maymunah

Maymunah, whose real name was “Barra”, was the sister of Umm al-Fadl, the wife of Ibn Abbas, the Prophet’s uncle, and the sister of Asma, the wife of Jafar. She became a widow when her husband died.

Abbas wanted the Prophet to marry her. That is why, he mentioned her name with praise and appreciation whenever he saw the Prophet. When the Messenger of God sett off from Madinah for umrah and stopped at Juhfa, Abbas went to see the Prophet there. He said, “O Messenger of God! Maymunah bint Harith became a widow. Will you marry her?” The Prophet accepted his offer.

The Messenger of God was still in Makkah when Maymunah heard that the Messenger of God accepted to marry her. When she heard the news, she was on her camel. She said, “The camel and everything on it belong to the Messenger of God” Thus, she showed her happiness because she would marry to the Prophet.

Thereupon, Abbas married Maymunah off to the Prophet by receiving four hundred dirhams as mahr.

The Prophet Wants to Stay in Makkah a bit more

It can be said that the Prophet wanted to lighten the tension between him and the Qurayshi polytheists by marrying Maymunah. We see that the Prophet used this as a means of staying there a bit more in order to talk to the Qurayshis. According to the Peace Treaty of Hudaybiyah, the period of time the Prophet was allowed to stay was three days. When three days passed, the Prophet said to the notables of the Quraysh, “If you let me, I want to stay three more days for my wedding and invite you to my wedding feast.” However, the notables of the Quraysh did not accept his offer. They sent a delegate to ask him to leave Makkah.

Meanwhile, Sa’d b. Ubada, one of the notables of Madinah Muslims, was near the Prophet. He could not bear it when the Qurayshi delegates talked harshly against the Messenger of God and said to Suhayl b. Amr, one of the delegates, “This is not your or your father’s land. By God, the Messenger of God (pbuh) will leave here because of the articles of the treaty; you cannot force him to leave otherwise.”

Thereupon, the delegates of the Quraysh kept silent.

The Prophet smiled at this situation.

When the Period of Three Days was Over

The three days determined as the period of staying in Makkah by the Peace Treaty of Hudaybiyah passed.

The Messenger of God, who never broke his promise even with his enemies, had to leave Makkah although he wanted to stay there more because he did not want to break his promise. Actually, in a sense, he was not leaving Makkah; the time to conquer Makkah was approaching. From then on, every day and every hour would approach the conquest of Makkah and the hearts.

During those three days, the Muslims had the opportunity to meet their relatives there. They also had the opportunity to show the beauty, loftiness, grace and elegance of Islamic ethics through their honest acts and attitudes. They also displayed the true Islam and the trueness worthy of Islam to the polytheists in the form of a luminous view. Consequently, a warm interest and a sincere tendency toward Islam arose in the hearts of many people except for the ferocious polytheists. It was as if the hearts of the people were ready to be conquered before the conquest of Makkah.

“Uncle! Uncle!”

While the Messenger of God was leaving Makkah with his Companions, he heard a voice calling out “Uncle! Uncle!”

They turned round. It was the voice of Umama, the only daughter of Hamza, “the Master of the Martyrs”. She was living in Makkah. Her voice expressed a desire for help; it was as if she was saying, “Save me from this land of polytheism!” It was as if the whole Makkah asked for help together with this child, calling out, “Do not leave me!”

The Messenger of God, whose heart was like a sea of compassion and mercy, returned, held the hand of this child and took her to Madinah.

The Prophet is in Sarif

After leaving Makkah with his Companions, the Messenger of God stopped at Sarif. He married Maymunah there.

Returning to Madinah

The Prophet left Sarif in the evening and proceeded at night. He arrived in Madinah in the month of Dhulhijjah.

Umama, the daughter of Hamza, is Given to Jafar

When Umama, the daughter of Hamza and Salma bint Umays, was brought to Madinah, a controversy arose.

The Prophet had rendered Zayd b. Haritha and Hamza brothers. Therefore, Zayd stated that he was the guardian of the children of Hamza after Hamza was martyred and said, “I have the right to take care of my brother’s daughter more than anybody else.”

When Jafar heard this, he objected to it: “The maternal aunt is also regarded as the mother. My wife Asma bint Umays is the maternal aunt of Umama. Therefore, I have the right to take care of Umama more than anybody else.”

Hazrat Ali said that she had the right to take care of her more than anybody else, saying, “I took my cousin from among the polytheists and brought her here. You are not as close to her as me as a relative. I have the right to take care of Umama more than you.”

It was up to the Messenger of God to settle the problem.

He said, “O Zayd! You are the friend of God and His Messenger! O Ali! You are my brother and friend! O Jafar! You are the person who resembles me the most in terms of nature and characteristics!” Then, he expressed his decision as follows:

“O Jafar! You have the right to take care of Umama more than the others because you are married to her maternal aunt. A woman cannot marry to a man who is married to her maternal or paternal aunt.”

When the Messenger of God expressed his decision, Jafar stood up suddenly; he started to hop around the Prophet.

When the Messenger of God asked, “O Jafar! What are you doing?”, Jafar answered, “O Messenger of God! The Abyssinians acted like that toward their king when they were happy. The Negus did the same thing when he liked somebody.”

3 notes · View notes