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asma-al-husna · 1 month

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Allah calls Himself As-Samad— The Eternal, Satisfier of Needs, the Refuge and Absolute— on one occasion in the Quran. As-Samad is the unchangeable one on whom the entire creation depends. He is the one unaffected by any circumstance and the only one able to fulfil all needs in the most perfect way, without Himself being in need of anything or anyone!

The Eternal, Everlasting Refuge, Satisfier of All Needs

Samad comes from the root saad-meem-daal, which points to two main meanings. The first main meaning is to reach or attain, or to aim toward something. The second main meaning is to turn to and to need, and the third is to remain unchanged and unaffected. The fourth main meaning is to be everlasting and eternal.

This root appears just once in the Quran, as the noun samad. The example is al-samadu (“The Eternal, Absolute”).

Linguistically, samad means something that is not affected by circumstances or something that is solid. Sumood refers to the concept of being firm and steadfast.

As-Samad is the the One who is not changed nor affected by anything in the creation, He is the eternal and absolute refuge to seek and depend on for all needs and desires.

As-Samad Himself says: Say, ‘He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’ [Quran, 112:1-4]

A description of Allah

The only place in the Quran Allah ‘azza wa jall calls Himself As-Samad is in Surah Al-Ikhlaas; the virtuous surah mentioned in the authentic hadith in Muslim to equal one-third of the Quran. This short, but amazingly beautiful and profound surah is a description of Allah Himself, His Oneness, His samad’yyah and His incomparability. Allah revealed this surah as a powerful answer to the people of Makkah who asked the Prophet salallahu ‘alayhi wa sallam to describe His Lord and His ‘lineage.’

What is ikhlaas (sincerity)? It is doing deeds purely for Him and to seek His pleasure, because He is Al-Ahad, the One and Unique. It is turning to Him for our needs and desires and desire Him only, because He is As-Samad, The Eternal and Satisfier of Needs, and it is to live by the fact that there is no one equal to Him in any of His attributes!

How can you live by this name?

1. Recite and live by Surah al-Ikhlaas. Recite Surah Al-Ikhlaas often to gain reward, but not only that; learn to understand each word and live by the names of Allah mentioned in it. Love to recite this surah and talk about it to others as you are describing your Lord. Learn how to correctly recite it and convey it to at least one other person and teach your children the history and/or tafseer (explanation) of this virtuoussurah in which As-Samad is mentioned in order to instil love of Allah in their hearts.

2. Realize your dependence on Him.

One of the meanings of As-Samad is the One who is independent and self-sufficient. If you look at a manager, for example, one who has a high position with authority over others, it still takes one note from his superiors to end his career. This person is not samad. Then look at what we need tu survive as human beings; air, water, food, and even love. Why do we often act like as if we are independent? Especially during good times when we are healthy and wealthy we tend to forget we are even dependant on As-Samad for the strap of our shoe. So remind yourself daily that you are dependent on Him.

3. Call upon Him.

Here’s a beautiful supplication the Prophet salallahu ‘alayhi wa sallam used to make as part of the morning: “يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”. O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment). [Al-Haakim, saheeh] Memorize this dua’ and say it with true desire, fully realizing your dependence on As-Samad!

4. Desire As-Samad. Turn to As-Samad in good and bad times and rely on Him, resting assured He is the Eternal Refuge and the One who will satisfy your needs in the way He knows is best for you. If you truly believe in As-Samad, your strongest desire will be to meet Him and your only fear will be that of His displeasure. So strive to be a real servant of Allah. The disbeliever is a slave of his desires, or of fashion, his belly, and his money. So beg Him to decrease the love for this world in your heart, including love of being praised by people, and replace it with a firm desire for His pleasure alone.

Wallahu ta’alaa ‘alem

O Allah, As-Samad, we know that You are the only Eternal Refuge. Make us realize we need you at all times and aid us to be of those who turn to You only for our needs. Adorn us with a strong desire to please You alone, ameen!

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daily-hadith · 18 days

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated Abu Said Al-Khudri (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, 'Beware! Avoid sitting on the roads." They (the people) said, "O Allah s Apostle! We can't help sitting (on the roads) as these are (our places) here we have talks." The Prophet (Sallallahu 'Alaihi Wa Sallam) said, ' lf you refuse but to sit, then pay the road its right ' They said, "What is the right of the road, O Allah's Apostle?" He said, 'Lowering your gaze, refraining from harming others, returning greeting, and enjoining what is good, and forbidding what is evil."

Bukhari Vol. 8 : No. 248

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lifeofresulullah · 8 days

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The Life of The Prophet Muhammad(pbuh): Farewell Hajj and the Death of the Prophet (pbuh)

The Last Days of the Prophet Narrated by His Close Relatives

Hazrat Aisha narrates one of her memoirs with the Prophet as follows:

“When the Messenger of Allah (pbuh) came to my house, I had a pain in my head. Due to the severity of the pain, I said, ‘O my head!’

When the Messenger of Allah heard it, he said, ‘It is not important; why are you sorry? If you die before me, I will enshroud you and perform your janazah prayer.’

I said, ‘Do you want my death?’”

Hazrat Aisha spoke like that because she did not understand that the Prophet was joking.

The Messenger of Allah ended his joke as follows:

“O Aisha! Your headache will be all right. The real headache is mine; it is very difficult to recover it from now on.”

The Prophet and Hazrat Abu Bakr

Hazrat Abu Bakr, who was always at the peak of loyalty to the Prophet everywhere, went to the presence of the Messenger of Allah and stated that it would be an honor for him to serve him as follows:

“O Messenger of Allah! If you let me, I want to serve you when you are ill.”

The Messenger of Allah did not let him but his answer conquered Abu Bakr’s heart:

“O Abu Bakr! You have already received the reward for the service that you wanted to do. However, if I let others service me when I am ill, my daughter and my wives will be sorry.”

The Gravest Illness, the Greatest Pain

The Prophet could not lie still in his bed due to the severity of his illness and the high fever. He was turning to the right and left in his bed.

Those who were near him said, “O Messenger of Allah! If one of us showed that he suffered so much pain, you would scold him.”

The Messenger of Allah said,

“My illness is not like the ones that you know. Allah inflicts the most severe troubles, illnesses and misfortunes on His righteous and believing slaves. However, due to that trouble, illness and misfortune, He elevates the rank of that person and eliminates his sins.”

Hazrat Aisha said,

“We have never seen an illness more difficult and severe than the illness of the Messenger of Allah.”

Ibn Mas’ud Narrates

Abdullah Ibn Mas’ud describes the severity of the illness of the Prophet as follows:

“I went to the presence of the Prophet when his body was shaking due to the severity of the fever. I said,

‘O Messenger of Allah! You are suffering a lot due to the severity of the fever. O Messenger of Allah! This fever gives you double pain; it will definitely give you double reward.’ He approved what I said as follows:

‘Yes. There is no Muslim who suffers an illness and whose sins Allah does not shed like a tree sheds its leaves.’”

Umm Bishr Narrates

Umm Bishr, Bishr b. Bara’s mother, who visited the Messenger of Allah when he was ill, narrates what she saw as follows:

“I went to see the Messenger of Allah. When I saw the severe temperature in his body, I could not help saying,

‘O Messenger of Allah! I have never seen such a fever.’

The Messenger of Allah (pbuh) said,

‘Our illness is more severe than the illnesses of other people but the reward that we will get will be more.’”

The Messenger of Allah Wants Pen and Paper to Have Something Written

It was the month of Rabiul-Awwal, 8, Thursday…

The most painful moments of the illness of the Messenger of Allah… There were Hazrat Umar and some other people around him. He said, “Bring me pen and paper; I will write you something so that you will never deviate from your way after that.”

Hazrat Umar said, “His illness is dominant over the Messenger of Allah (pbuh). We have the Quran. Allah’s book is enough for us.”

They hesitated to bring pen and paper.

Some people confirmed the words of Umar. Others thought it was necessary to bring pen and paper. When the Messenger of Allah noticed that there was a disagreement, he said, “Leave me. Do not argue near me. Leave me alone.”

Thus, what the Messenger of Allah wanted to be written could not be written.

The Day When His Illness Gets Better

The disease of the Messenger of Allah was getting worse day by day and hour by hour. Once, he wanted cold water. He had the water poured on his body.

After that, he felt a bit relieved. When he noticed it, he leaned on Hazrat Ali and Fadl b. Abbas and went to the mosque. He ascended to the pulpit and sat there. He addressed the Companions as follows:

“O people! I have heard that you panic because I will die. No prophet lived eternally among their ummah; how should I live? Know that I will meet my Lord soon; you will meet Him, too.

O Ansar! I advise you to do favors to muhajirs.

O muhajirs! I advise you to do favors to Ansar. They helped you. They allowed you to their land. They entertained you in their houses. Although they were in financial difficulty, they helped you. If any of you rules them, he should do favors to them.

O people! Everything happens in accordance with the pre-eternal divine will of God Almighty. Do not try to overcome Allah’s qada and qadar; you will be defeated. Do not try to trick God Almighty; you will be the one that loses. I am compassionate and merciful to you. You will meet me again. The place where we will meet is near the Pond of Kawthar. If you want to meet me near the Pond of Kawthar, keep your hands and tongues away from unnecessary things.

O people! Know it very well that committing sins causes to change bounties and kismets. If the majority of the people are good, their administrators will treat them justly. If the people tend to disobey and commit sins, their administrators will tend to oppress them and treat them unjustly.”

After this address, the Prophet went to Aisha’s house and went to bed.

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tawakkull · 1 day

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ISLAM 101: Spirituality in Islam: Part 224

Knowledge

Knowledge (‘ilm) means information obtained through the human senses or through the Revelations or inspiration of God. It is also used to denote information that is in agreement with facts or realities, and to denote understanding something with its real, whole meaning and content. In addition, we come across usage of this term in the simple sense of thinking, under-standing, comprehension, and conclusions drawn as a result of such mental processes. Sometimes the word knowledge can even mean familiarity.

Although it is well known which aspect of the term knowledge in Islamic Sufism is most relevant in the context of this book, we deem it useful to mention some secondary matters, such as the different types of knowledge and its sources.

Knowledge, first of all, is dealt with in two categories: knowledge without means or knowledge that is had without being acquired, and knowledge that is acquired through some means.

Every living being has its own peculiar characteristics and potentials. These characteristics and potentials are the sources of certain, innate knowledge, knowledge a creature has without having to acquire it. (The modern scientific term for this kind of knowledge is instinct.) A human being’s being able to sense and perceive a lack of air, thirst, hunger, grief and joy, etc., a baby’s knowledge of how to nurse, a bird’s knowledge of how to fly and build nests, a fish’s knowledge of how to swim, young animals’ knowledge of how to avoid dangers, in short, these types of knowledge, knowledge of how to deal with the necessities of life, fall into the category of knowledge without means.

Knowledge acquired through the internal and external senses is included in the second category. Knowledge concern-ing the physical world is usually obtained through the five external senses–sight, hearing, smell, taste, and touch–while knowledge about the metaphysical or incorporeal realm of existence is acquired through internal senses–the mind and heart with their faculties of thought, reason, spiritual discovery and experience, intuition, etc.

As for the sources of knowledge or means of acquiring it, these consist of three, according to Islam:

The five external senses, provided they are sound.

True reports, of which there are two kinds: reports unanimously given by a group of truthful people of such a number that it is inconceivable that they have agreed to lie, and reports given by the Messengers of God, whom He has sent with special messages.

The third source of knowledge is reason. Axiomatic knowledge and the knowledge reached by using the mental faculties are included in this kind of knowledge.

Knowledge is also divided into two groups: that which is acquired through the mental faculties, and that which is reported knowledge. The first can be divided up into three categories:

Knowledge of such matters as health and education, which in Islam are regarded as incumbent upon every individual or a group of people in the community, according to the time and conditions.

Another kind of knowledge acquired through the mental faculties is knowledge of which Islam disapproves. Sorcery, divination and occult sciences are of this kind.

Sciences, such as geometry, mathematics, medicine, physics, chemistry, and history are included in the third category, the study of which Islam regards as obligatory on the community in order to discover God’s laws of the creation and operation of the universe and for the well-being of the community.

Reported knowledge is of two kinds: knowledge based on spiritual discovery and inspiration and knowledge concerning Islam and Islamic life. The second kind has been separated under four heads:

The knowledge of the fundamental principles, which include knowledge of the Qur’an, Sunna (the Prophet’s way of life, sayings, and confirmations), the consensus of the scholars (ijma’) and analogy or deductive reasoning. These are the sources upon which the rules of the Shari’a are based.

The knowledge of the subdivisions, which includes the knowledge of worship (the Prescribed Prayer, the Prescribed Alms-giving, Fasting, Pilgrimage and so on), the daily life of the believers, marriage and relevant matters, such as divorce and alimony (civil law), and legal penalties (criminal law), etc.

Primary sciences, such as language, grammar, meaning, composition, and eloquence, which are ways to properly understand the religious sciences, such as Hadith (the sayings of the Prophet), the interpretation of the Qur’an, and jurisprudence.

The complementary or secondary sciences, i.e. the sciences additional to the sciences of the Qur’an. They consist of sciences relating to the wording and composition of the Qur’an, such as phonetics and recitation; the sciences pertaining to its meaning, such as interpretation and exegesis, and those relating to its commandments, such as the abrogating and the abrogated, the general and particular, the explicit and implicit, the real or literal and the metaphorical or allusive, the succinct and the detailed, the clear and the ambiguous, the direct and firm and the allegorical.

As for reported knowledge based on spiritual discovery and inspiration, it has also been dealt with under two heads: the knowledge that occurs in one’s heart as a gift from God, and the knowledge that arises in the conscience. What we will study among the topics of the “Emerald Hills of the Heart” is this kind of knowledge. Whether it is of the kind occurring in one’s heart as a gift from God or of the kind arising in the conscience, this knowledge is and must be based on the Qur’an and the Sunna. Any knowledge one finds in one’s heart or conscience which has not been filtered through these two pure sources is not reliable. It cannot be binding knowledge for either the individuals themselves or others, it cannot be considered as authentic, sound knowledge. This important point has been stressed by many great Sufi leaders. For example:

Junayd al-Baghdadi says: “All the ways that do not end in the Prophet are closed and do not lead to the truth.” He also reminds us: “Anyone who does not know the Book and the Sunna is not to be followed as a guide.”

Abu Hafs[1] explains: “Anyone who does not continually control him or herself in the light of the Book and the Sunna cannot be regarded as belonging to this way.”

Abu Sulayman al-Darani[2] warns: “I admit the truth of whatever occurs to the heart only provided it is confirmed by the Book and the Sunna.”

Abu Yazid al-Bistami[3] admonishes: “I struggled against my carnal self for almost thirty years and did not find anything more difficult for it to accept than the objective criteria of the Book and the Sunna. You should not be misled by anyone, even if they work wonders like flying through the air, rather you should consider their care in observing the limits set up by the Shari’a and following the commandments of the Book and the Sunna.”

Abu Sa’id al-Harraz[4] sums up the matter: “Any intuitive knowledge which is not compatible with the spirit of religion is false.”

Abu al-Qasim Nasrabadi[5] teaches: “The essence of the Sufi way is strict adherence to the Book and the Sunna, holding back from the misleading inclinations of the carnal self and innovations in religion, being able to overlook the faults of others, not becoming negligent in one’s daily recitations to glorify and praise the Almighty, being strict in fulfilling the religious commandments without applying special exceptions, and refraining from personal, insubstantial opinions regarding religion.”

The Sufi leaders give knowledge precedence over the spiritual state of the Sufis, because that state depends on knowledge. Knowledge is the heritage of the Prophets, and the scholars are the heirs thereto. The Prophetic saying, “The scholars are the heirs of the Prophets,”[6] is the highest of the ranks recognized for scholars.

The knowledge of the truth or knowledge that leads to the truth is the life of the heart, the light of the eye, the cause of the expansion of the breast (with peace, exhilaration, and spiritual happiness), the stimulus to activate reason, the source of pleasure for the spirit, the guide of those bewildered as to which way to follow, the intimate friend of the lonely, and an invaluable table of heavenly foods offered on the earth and one to which the angels show great respect.

Knowledge is an important step toward belief, a standard to distinguish between guidance and error and between certainty and doubt, and a Divine mystery manifesting the truly human aspects of a person.

There is no exaggeration in the following saying of a friend of God:

A human being is truly human with knowledge;

But without knowledge is entirely bestial.

Action without knowledge is purely ignorance;

So, O friend, you cannot find the Truth without knowledge.

By knowledge, the Sufis mean, rather than the familiarity that is reached with the mind, hearing and sight, the light and radiation that come from the realms beyond the material world and have their source in God’s Knowledge. This light pervades the spirit and bursts like flowers in the meadows of the innermost faculties of the person, and swells and flows in the gifts of the All-Eternal One. In order to be able to receive this Divine gift, one should, first of all, turn with all one’s inner world to the Eternal Sun and, freed from the influences of the body and carnal pleasures, lead a life at the level of heart and spirit, and open one’s breast to God, the Truth, with belief, love, and attraction, and then one should be able to rise to a level where one can be taught by God through inspiration.

As declared in the Divine declaration (18:65), We taught him knowledge of a special kind from Our Presence, God-inspired knowledge is the rain of mercy that pours down into the depths of a person’s inner world from the Realm of the Holy Presence– the Realm where those who are the nearest to God experience His Holy Presence–without any intermediary and veils. Deep devotion to God, sincere adherence and loyalty to Him as well as the Messenger, being sincerely well-pleased with whatever God decrees or causes to happen for one and trying to please Him, the sincerity and purity of intention in one’s acts or doing whatever one does only to please Him and because He wants us to do it, and having a heart pursuing certainty in the matters of belief over and over again–all this is what is required to be rewarded with God-inspired knowledge, especially in abundance.

Since the Prophets received Divine Revelation and were taught by Him, their knowledge is a God-inspired knowledge that comes from Him without any intermediary. As for the knowledge of purified, saintly scholars and other saintly persons, this is also a God-inspired knowledge, the only difference being that the source is the rays of light of the Prophetic knowledge. Khadr[7] is regarded as the foremost one in receiving this knowledge. However, he can only be so regarded for a certain period of time and spiritual rank and for the state particular to him. In certain particular matters, some people may be superior to those who are superior to them in general terms. Similarly, in certain particularities of God-inspired knowledge, Khadr is superior to those who are greater than him. He is in no way superior to either the Prophet Moses, upon him be peace,[8] or the other great Messengers.

As a Messenger charged with teaching people God’s commandments and guiding them in their lives so that they could attain happiness in both worlds, the Prophet Moses knew God’s commandments concerning the human individual and social life and the sensitive relation between them and the outward and inward aspects or dimensions of things. But, Khadr’s knowledge is restricted to the inward dimension of things. He points to this difference in his conversation with Moses: “Moses! I have a kind of knowledge which God has taught me and you do not possess, while you have another kind of knowledge which God has taught you and I do not possess.”[9]

In conclusion, God-inspired knowledge is the kind of knowledge which one cannot acquire by studying or being taught by others. It is a special gift from God and a kind of illumination, from a sacred source, that one finds in one’s heart. Rather than being the kind of knowledge about the Creator acquired by studying creation and which therefore leads from the created to the Creator, it is a kind that pours from the Maker to the conscious “works” of His art. It is even regarded as the emergence in the human spirit of the knowledge about some mysteries pertaining to God, the Truth, as special gifts from Him.

Anyway, it is always God Who knows best the truth in every matter.

[1] Abu Hafs ‘Amr b. Salama al-Haddad of Nishabur (d. 879). A blacksmith of Nishabur, visited Baghdad and met al-Junayd who admired his devotion. He also encountered al-Shibli and other Sufis of the Baghdad school. Returning to Nishapur, he resumed his trade and died there in 879. (Trans.)

[2] Abu Sulayman al-Darani (d. 830). An ascetic known for his weeping in worship. He was held in honour by the Sufis and was (called) the sweet basil of hearts (rayhan-i dilha). He is distinguished by his severe austerities. He spoke in subtle terms concerning the practice of devotion. (Trans.)

[3] Abu Yazid al-Bistami (d. 873): One of the greatest Sufi masters. Junayd said: “Abu Yazid holds the same rank among us as Gabriel among the angels.” His life was based on self-mortification and the practice of devotion. (Trans.)

[4] Abu Sa’id Ahmad ibn ‘Isa al-Kharraz of Baghdad, a cobbler by trade, met Dhu al-Nun al-Misri and associated with Bishr al-Khafi and Sari al-Saqati. Author of several books including some which have survived, the date of his death is uncertain but probably occurred between 892 and 899. (Trans.)

[5] Abu al-Qasim Ibrahim ibn Muhammad ibn Mahmud al-Nasrabadi: One of the famous Sufi masters and scholars. (Trans.)

[6] Al-Bukhari, al-Jami’ al-Sahih, “‘Ilm,” 10.

[7] Khadr is he with whom the Qur’an recounts (18: 60-82) the Prophet Moses made a travel to learn something of the spiritual realm of existence and the nature of God’s acts in it. It is controversial whether he was a Prophet or a saint with special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life. (Trans.)

[8] The writer refers to the significant encounter and experience between Moses and Khadr that is recounted in the Qur’an, 18:60-82. (Trans.)

[9] Al-Bukhari, “Tafsir,” 18:4.

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basicsofislam · 12 days

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THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 17

HAMNA BINT JAHSH (radhiallahu anha)

Hz. Hamna was the daughter of Umayma bint Abdulmuttalib, the paternal aunt of the Prophet. She was also the sister of Zaynab bint Jahsh, one of the wives of the Prophet. Thus, she was the sister-in-law of the Prophet. She became a Muslim in the first years of Islam. She was loyal to the Prophet with her heart. She was married to Mus’ab bin Umayr, one of the great Companions. They led a happy life.

Hz. Mus’ab took part in the battle of Uhud and fought heroically.

The Muslims were about to gain a big victory but when the archers located by the Messenger of Allah left their places, the course of the battle changed. The Muslims were defeated. It was also rumored that the Messenger of Allah was martyred.

When the female Companions who were in Madinah heard this, they ran to the battlefront. Hamna bint Jahsh, the wife of Mus’ab bin Umayr, was also among them. When they heard that the Messenger of Allah was alive, they became very happy.

However, Hz. Mus’ab was martyred. In addition, Hz. Hamna’s brother Abdullah bin Jahsh and her maternal uncle Hz. Hamza was also martyred. The Prophet wanted to give this news to Hamna himself. When Hamna came over to him, he said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your maternal uncle Hamza.”

Hz. Hamna was a woman who believed in qadar. She said,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your brother.”

Hz. Hamna said in patience and resoluteness,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

"O Hamna! Show patience and seek reward from Allah!”

Hamna said in suspense,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For Mus’ab bin Umayr.”

Hz. Hamna, who had not lost her patience and resoluteness up to that time, changed suddenly. She thought about her children and started to cry by saying,

Thereupon, the Messenger of Allah (pbuh) said,

“There is no doubt that a man has a different place in the eye of his wife. Hamna showed patience and resoluteness when she heard about the death of her maternal uncle and brother but she could not maintain her resoluteness when she heard the death of her husband.”( Sirah, 3: 104. )

Hz. Hamna could not show the same patience for her husband but she did not oppose qadar. She calmed down with the prayer and consolation of the Messenger of Allah.

Hamnah later married Talha bin Ubaydullah, one of the ten Companions who were given the good news that they would go to Paradise. They led a happy life. They had two children called Muhammad and Imran.

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sunanannasai · 1 month

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Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2420

It was narrated from Jarir bin 'Abdullah that the Prophet said:

"Fasting three days of each month is fasting for a lifetime, and the shining days of Al-Bid, the thirteenth, fourteenth and fifteenth."

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sahihmuslim · 3 days

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Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 169

Abu Huraira reported Allah's Messenger (ﷺ) as saying that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered ) Paradise).

Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 169

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questionsonislam · 3 days

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What does worship mean? Why do we worship?

Worship means to fulfill the orders of Allah, to keep away from His prohibitions, and to act in accordance with His consent. As for the issue why we worship:

* First of all, we worship because it is the purpose of our creation because Allah created us, human beings, so that we would know Him, believe in Him and worship Him.

This issue is stated as follows in the Quran:

"I have only created jinn and men, that they may serve Me." (adh-Dhariyat, 56)

As believers, we act in accordance with our purpose of creation stated in the verse and try to fulfill our duty of worshipping our Creator.

* Furthermore, we worship Allah to thank Him for so many bounties he gave us.

We thank somebody who gives us a small gift several times; if we do not thank Allah, who gives us so many bounties and gifts, by worshipping, we will definitely have shown ingratitude. We try to fulfill our duty of worship faultlessly to avoid such ingratitude.

Allah created us out of nothing, equipped us with thousands of feelings and organs, created everything that those feelings and organs need and he gave us humanity, belief and guidance along with life.

It is stated in the Quran that the bounties of Allah are endless and that it is impossible to count them as follows:

"If ye would count up the favors of Allah, never would ye be able to number them: for Allah is Oft-Forgiving, Most Merciful." (an-Nahl, 18).

What we need to do for endless bounties is to know and love God Almighty, who is the owner of those bounties, to show that we love Him by worshipping and to show Him our thanks and gratitude in return for the bounties He gives us.

* In fact, our worship and thanks are not sufficient at all for the bounties given to us in this world. As a matter of fact, Allah prepared greater bounties for us in Paradise if we believe in Him and worship Him and He promised us endless bliss in Paradise. In that case, the bounties that Allah promised us to give in the hereafter are completely His special favor, grace and grant. They are not given to us in return for our worship and thanks.

The Prophet explains this issue as follows:

"Your deeds (worship) cannot take you to Paradise. My deeds cannot take me to Paradise, either. It can be possible only through the mercy of Allah."

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revertsister · 7 months

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About Me - The Occult, Philosophy & Islam

Some of you who read this might know me under the name of "Judith Mageia" on tumblr/wordpress or "Abramelin" on Amino, which are the names under which I used to write about the occult - topics such as "solomonic" magic, various grimoire manuscripts, the Greek Magical Papyri, Agrippa and more.

If you have known any of my previous posts, it might shock you to learn that I have left the occult behind completely and reverted to Islam.

Leaving the Occult

A few months ago I deleted all of my blogs and even discord account in order to get away from the internet. It made me focus on my worship - back then as a neoplatonic polytheist - and look within myself.

Through the recommendation of someone, I started to read the Quran and research Islam during the last Ramadan - while I also tried to fast during that Ramadan.

I found multiple truths I had already found through other means (mainly philosophy and reason) reflected and confirmed by the Quran - such as the divinity of the soul, the Oneness of God and the importance of ritual purity for prayer to name a few.

It wasn't long after this, that I accepted Islam officially. And with that, I have left the occult completely behind. No magic, no rituals, no targeted communication with spirits.

And my life is all the better for it, Alhamdulillah.

Philosophy

Having studied Christian theology at college, I am also well-read on Greek philosophers. Especially Plato and Plotinus had helped me tremendously on my path through the occult towards Islam. This does not mean that I put philosophy over Quran and Sunnah, on the contrary - it helped me become convinced of Islam by establishing certain truths before I even got in contact with the religion. Plotinus for instance helped me become convinced of the Oneness of God prior to having read anything about Islam.

So in my future posts, you might see some philosophers being mentioned. Again, this is not to put philosophy over Quran and Sunnah, rather to highlight universal truths.

"And We have certainly left of it a sign as clear evidence for a people who use reason." (29:35)

"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness? Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing." (41:53-54)

#judith mageia #occult #witchcraft #pagan #islam #revert #holy quran #quran kareem #muslim #new muslim #philosophy

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christian2muslim · 18 days

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#christian2muslim #convert to islam #islam #mashallah #muslim #religion traitors #new muslim #mnwo #arab superiority #muslim supremacy #shahada #shahadah

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everyday-quote · 6 months

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I know of no action that draws one close to Allah than good deeds to ones parents.

Ibn Abbas (Radiallahu anhu)

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asma-al-husna · 1 month

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Allah calls Himself Al-Khabeer— The Acquainted, the All-Aware — on six occasions in the Quran. He is the one who knows the true reality of all that is created. Al-Khabeer is aware of, knows about, and has understanding of all inner states, internal qualities, and the meanings of all things!

The Acquainted, All-and Fully Aware, Knower of Reality

Khabeer comes from the root khaa-baa-raa, which points to two main meanings. The first main meaning is to know, to be aware, and to understand the reality or inner nature of something. The second main meaning is to test, prove, and try by experience which results in inner knowledge.

This root appears 52 times in the Quran in four derived forms. Examples of these forms are akhbaarakum (“your affairs”), khubran (“any knowledge, information”), and akhbaarahaa (“its news”).

Linguistically, khabeer is derived from khibrah, which is the concept of comprehending and encompassing the inner and outward realities of things. It is said, khabartu ash-shay (I attained proper knowledge of something) when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. [Sharh Aqidatul-Wasitiyyah of al-Fawzan]

Al-Khabeer Himself says: . . . [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted. [Quran, 6:73] . . . Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted [Quran, 6:103] [All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [Quran, 34:1]

The ultimate awareness and knowledge of Allah

Allah is the one whose knowledge encompasses all that is outward and hidden, all things that occur, have occurred, and will occur of the affairs of the whole creation. There is nothing that is hidden from Him. Allah ‘azza wa jall paired His attribute of being khabeer with His attribute of all-encompassing knowledge.

Allah says: Verily Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allah is All-Knowing, All-Aware. [Quran, 31:34]

It is Allah who has knowledge of both the seen and unseen and it is He who can perceive our inner nature and intentions. O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most honourable of you in the Sight of Allah is the most God-Fearing of you. Indeed Allah is the All-Knower, the All-Aware. [Quran,49:13]

In the Quran, Allah’s being khabeer is most often combined with His attribute of wisdom (Al-Hakeem), of seeing (Al-Baseer), and subtleness (Al-Lateef).

How Can You Live by This Name?

1. Be comforted by Al-Khabeer. Allah Al-Khabeer is the only one who is aware of all you do, say, hide, and want. Let this amazing fact comfort you in times of hardship, and in times of ease remind yourself to not get too attached to this world and its material benefits. Allah beautifully says: Does He who created not know, while He is the Subtle, the Acquainted?[Quran, 67:14]

2. Know that Al-Khabeer will inform you. Not only is Allah acquainted with all your deeds, on the Day of Judgement He will inform you about all you used to do. Remember this each day and let it motivate you to do good deeds. When you slip, ask Him for forgiveness in this life so you will be saved from His punishment in the next.

That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. [Quran, 35:13-14]

3. Understand the reality of this world. The Prophet salallahu ‘alayhi wa sallam happened to walk through the bazaar coming from the side of ‘Aliya and people were on both sides of him. There he found a dead lamb with very short ears. He took hold of its ear and said: ‘Who amongst you would like to have this for a dirham?’ They said: ‘We would not like to have it even for less than that as it is of no use to us.’ He said: ‘Do you wish to have it (free of any cost)?’ They said: ‘By Allah, even if it were alive (we would not have liked to possess it), for there is defect in it, as its ear is very short; on top of that it is dead now.’ Thereupon, Rasul Allah (sal Allahu alaihi wasallam) said: ‘By Allah, this world is more insignificant in the eyes of Allah than (this dead lamb) is in your eyes.’ [Muslim]

Understand the insignificance of this world, but know that at the same time this life is your only chance to strive for your eternal place in Paradise. So make your life worth something by paying heed to the reminders of Allah and His Prophet and fill it with actions that will benefit your next life!

4. Make sure to do hidden good deeds. Al-Khabeer says: If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted. [Quran, 2:271]

Be motivated to do good deeds not for the eye of the people but for Allah Al-Khabeer! This means you will thoroughly enjoy those good deeds you can hide as you know you do them for Al-Khabeer and the fact only He knows about them will make you feel close to Him.

5. Adhere to the laws of Al-Khabeer. In the Quran Allah ‘azza wa jall mentions His attribute of being acquainted with all you do often after He has mentioned one of His laws. Follow the rules and laws Al-Khabeer laid out for you in the Quran and through the sunnah to your best ability.

6. Don’t judge people too quickly. We are often quick to judge others. Don’t forget that you don’t have knowledge of the inner reality of others; only Al-Khabeer does. Therefore be careful in judging others not only by criticising them but also by over-praising them. Always say: I leave your judgement to Allah!

O Allah, Al-Khabeer, we know that You are aware of all things. Guide us to the best inner and outer characteristics and aid us in our manners with others. Assist us in abiding by Your rules and make us aware of the reality of this world and how to strive best for Your Paradise, ameen!

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daily-hadith · 1 month

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

Narrated Abu Musa (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Free the captives, feed the hungry and pay a visit to the sick.”

Bukhari Vol. 4 : No. 282

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lifeofresulullah · 4 days

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The Life of The Prophet Muhammad(pbuh): Before His Birth, His Birth and His Childhood

The Famous Grandfathers of the Prophet

Undoubtedly, we do not have much knowledge on all the ancestors who carried the Master of the Universe’s light as a Divine trust on their foreheads. The ancestors about whom we have the most knowledge are the ones who are closest in time. Here we will take a short glance at their lives and personalities.

Qusai

Qusai, the fourth grandfatherof the Holy Prophet and whose real name was Zayd, was a very important figure. He had only one male sibling by the name of Zuhra.

From these two siblings, Qusai was granted the honor of bearing the noor that came down from Hazrat Adam. From childhood, Qusai garnered much attention for his talents and grew up to be one of the leading figures of Mecca. In a short time, he gained much reliability amongst the people of Mecca for his fair decisions as well as his skills in governance and administration. For this reason, the governance of Mecca was given to him. He divided Mecca into districts for the first time. He situated every tribe into the district that he allocated for them. The most important decisions of Mecca were discussed and decided in his home. Important tasks such as safeguarding the Ka’aba, providing water for and hosting the pilgrims of Hajj, erecting the flag at times of war, and governing the Meccan assembly, were entrusted in him. The first house that was across from the Ka’aba and whose door faced the Ka’aba was specially constructed for Qusai. This house was a parliament, like a type of governmental building or the state of the Meccan city, where all sorts of works and issues were discussed. Historically, Qusai’s residency was known as “Daru’n-Nadwa” and it found fame with this name. It was conserved until half a century after the Hijra (migration).

Qusai was loved and respected by everyone without exception. The noor belonging to the Master of the Universe that he carried on his forehead, made him beloved to and the bosom friend of the Meccan people.

In accordance with the custom, Qusay handed over the role of the family chieftain to his oldest son, Abduddar when he got old and said, “My Beloved son, I appoint you as the chief of this tribe”.

However, Abduddar did not possess the skills to undertake such a great duty. Throughout his life he was unable to fill his father’s place because the noor of the Patron of the Universe was not shining on his forehead, but was on his younger brother’s, Abd Manaf who had four sons: Hashim, Abdusshams, Muttalib, and Nawfal.

Hashim

Hashim is the grandfather of the Holy Prophet from the second generation.

Hashim was a tradesman; he was one of the notables of Mecca’s gentry. As the birth date of the Holy Prophet was nearing, the noor of the Holy Prophet on his forehead was shining even brighter. In addition, he had eminent virtues.

He was extremely generous. During a year of drought, no bread could be found. He had snow-white bread made from the pure wheat he brought from Damascus, cut several camels and sheep, and offered a huge feast composed of bread, meat, gravy, and broth to the whole of Meccan people.

Because Hashim was of high moral character, aptitude, was wise, generous, virtuous, was loved and respected by everyone, and had a noble personality, his name became the title for his family and posterity. For this reason, they termed this great lineage that includes our master of the Universe as the “Hashemites”.

Hashim had four sons: Shaiba (Abdulmuttalib), Asad, Abu Sayfi, and Nadla.

Hashim’s progeny continued from his sons Shaiba and Asad. Shaiba is the Holy Prophet’s grandfather from the first generation whereas Asad is the uncle of Hazrati Ali’s mother, Fatimah.

However, when Hunain, who came from Asad’s progeny, did not have any descendants; every Hashemite was descended from Abdulmuttalib’s branch, proliferated, and spread across the Earth.

Shaiba (Abdulmuttalib)

Shaiba is the Holy Prophet’s grandfather from the first generation. Since he was born with white hair, the name “Shaiba” was given to him; he gained fame with his nickname, Abdulmuttalib and was mentioned more by this name.

The story of how he was given this nickname:

Shaiba stayed with his maternal uncles in Medina during his childhood. One day he and his neighborhood friends were throwing arrows with the other children in a public square in Medina. Amongst all the children, he was easily distinguished by the noor belonging to the Master of the Universe that shone on his forehead. There, a crowd of grownups gathered to watch the children compete.

It was Shaiba’s turn to throw an arrow. He placed the arrow in the bow and stretched the bow in a confident manner. For a moment, he stopped breathing and unleashed the bow. The arrow that sprung from the bow hit its exact aim. When everyone looked at him with amazement, he brought the following words to his tongue through the happiness and excitement that he felt with this success:

“I am Hashim’s son. I am Sir Betha’s son. Of course my arrow will find its target”.

The adults that came to watch heard Shaiba’s commendatory words. One of Harith bin Abd-Manaf sons came close to him and learnt that he was Hashim’s sons by cross-examining. On his return to Mecca, this man explained the situation to Muttalib and remarked that it was not right for such a talented and intelligent child to be left in a foreign province.

Upon hearing this news, Muttalib immediately went to Medina and brought Shaiba to Mecca. As Muttalib was arriving to Mecca with Shaiba on the back of his saddle, they asked:

“Who is this child?”

Muttalib was afraid that this child would be affected with the evil eye so the words “my slave” came out of his mouth.

When he arrived home, his wife, Khadija, asked the same question. Once more, the answer was “my slave”.

The next day Shaiba began to roam the streets of Mecca with the new and beautiful clothes that his uncle bought for him. Everyone became curious about his identity and began to ask questions. Those who knew answered, “Abdulmuttalib” (Abdulmuttalib’s slave).

Despite his identity being later revealed, his nickname remained “Abdul-Muttalib” from that day on.

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