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tawakkull · 11 months

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ISLAM 101: Spirituality in Islam: Part 72

Part 2

The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”

Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.

Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.

Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism, and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’, were continued in increasing dimensions by Maymun of Ahwaz, and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah. Finally, everything ended in complete freedom from religious responsibilities.

According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.

Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.

Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.

Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:

Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).

As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.

On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.

In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.

What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.

Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.

O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.

You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether.

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lifeofresulullah · 1 year

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The Life of The Prophet Muhammad: The Battle of Uhud and Afterwards

The Expedition of Dumatu’l-Jandal

(5th Year of the Migration, the month of Rabiulawwal / AD 626)

A few Arab tribes started to gather in a place called Dumatul-Jandal, which was fifteen nights away from Madinah and which was a town of Damascus, and disturb the travelers by harassing them. Besides, they were making preparations to attack Madinah, the capital city of the Islamic state.

The Prophet was informed about the situation. He set off with an army of one thousand people. The Prophet generally preferred walking against the enemy and attack them in the place where they settled. When the army arrived at the place called Dumatul-Jandal, there was nobody around. When the enemy heard that the Islamic army was walking against them, they ran away. They saw only one person; he embraced Islam when he was asked to be a Muslim.

The Messenger of God stayed for a few nights there and waited for the enemy. Then, he returned to Madinah.

The Prophet Marries Hazrat Zaynab Bint Jahsh

(The month of Dhulqada in the 5th Year of the Migration)

Hazrat Zaynab bint Jahsh was the daughter of Umayma bint Abdulmuttalib, the aunt of the Prophet. She had married Hazrat Zayd b. Haritha, the adopted child of the Prophet. The Messenger of God himself wanted her to marry Zayd.

Zaynab and her family did not want that marriage but they gave consent to it when the Prophet insisted.

Zayd Divorces Zaynab

Zayd did not regard his wife Zaynab, who was dignified, equal to him spiritually. This caused lack of harmony in their marriage. As a matter of fact, Zayd went to the Prophet at the end of the first year of their marriage and said to him “O Messenger of God! I want to divorce my wife.”

The Messenger of God said to him, “Live with your wife; do not divorce her! Fear God!”

However, Zayd felt through his foresight that Zaynab had a high ethics and that she had a nature that could be a wife of the Prophet. He did not regard himself equal to her in nature to be her husband; therefore, he divorced her.

The Prophet Marries Zaynab upon the Command of God

The Prophet became very sad due to the end of the marriage between Zayd and Zaynab because of “spiritual lack of harmony”. For he had wanted this marriage to take place. It was necessary to do something and to soften Zaynab’s relatives, who got sad due to this divorce.

The iddah (the period a woman has to wait after divorce) of Zaynab ended. She was 35 years old.

One day, the Messenger of God was sitting together with Aisha and talking to her. Meanwhile, he received some revelation. God Almighty stated the following in the verses He sent down:

“Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them: and God’s command must be fulfilled.

There can be no difficulty to the Prophet in what God has indicated to him as a duty. It was the practice (approved) of God amongst those of old that have passed away, and the command of God is a decree determined.”

When the revelation ended, the Prophet smiled and said, “Who will go and give Zaynab the glad tidings that God married her off to me in the sky?”

As it is clearly understood from the verses, God Almighty ordered the Prophet to marry Zaynab. The Prophet married Zaynab as a result of this order. The statement, “We joined her in marriage to thee” in the verse indicates clearly that it was a heavenly marriage. That is, this marriage took place beyond the traditional and apparent acts and as a result of the decree of qadar; the Messenger of God obeyed the decree of qadar. It has nothing to do with bodily desires.

An Important Reason of This Marriage

The marriage established between the Prophet and Zaynab contains an important aspect of Islamic law and an aspect that interests all believers and is beneficial for them. It is stated in the following part of the verse: “in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons”. When a person adopted a child during the Era of Jahiliyya, people called him/her as if he was the real child of that person; and that child had the right to be an inheritor to that person. Naturally, that person could not marry a woman that his child divorced; it was forbidden.

Thus, the Prophet married Zaynab based on the command of God, showing that this belief and custom of the Era of Jahiliyya was wrong. It is stated by the verse that it would not be a sin for believers to do so.

The Gossips of the Munafiqs

When the Prophet married Zaynab, the munafiqs, who were eagerly waiting for opportunities to plot mischief and cause sedition among Muslims, started to talk against it a lot. According to the belief of Jahiliyya, it was haram for a man to marry a woman that his adopted son divorced; thus, they used it as means of gossiping against the Messenger of God, saying, “Muhammad rendered it haram fo a person to marry his son’s wife but he himself married the woman that his son Zayd divorced.” The verse that was sent down settled the issue: “Muhammad is not the father of any of your men, but (he is) the Messenger of God, and the Seal of the Prophets: and God has full knowledge of all things.”

Prophets look at and address their ummah like a father due to their duty of prophethood not due to their human personalities. Therefore, it cannot be mentioned that it is inappropriate for them to marry their daughters. The Quran spiritually states the following in order to eliminate the questions that could come to the mind:

“On account of Divine mercy the Prophet has compassion for you, he deals with you in fatherly fashion, and in the name of prophethood you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you! And if he calls you “Son,” in respect of the rulings of the Shari’a, you cannot be his children!”

The believers who have foresight and prudence will definitely notice, through our explanation, that the people who want to blame this pure and decent marriage, which has many wisdoms and lead to good things, in order to cast a shadow upon the high personality of the Messenger of God, act with bad intentions and deliberately.

Wedding Feast and a Miracle

It was a custom of the Messenger of God to give a feast to his Companions when he married. This custom has been going on as sunnah among Muslims.

When the Messenger of God married Zaynab, Umm Sulaym, the mother of Anas b. Malik, sent him some fried Madinah dates. The dates she sent were in a small bowl and they were barely sufficient for the Prophet and Hazrat Zaynab.

Anas b. Malik, who is well-known as “Khadim an-Nabawi” (the Servant of the Prophet) narrates the incident as follows:

“The Prophet (pbuh) accepted what I brought and said, ‘Call Abu Bakr, Umar, Uthman and Ali (may God be pleased with them)’; he also mentioned the names of several people. I was surprised because the Messenger of God ordered me to call many people for a small amount of food. However, I could not act contrary to the command of the Prophet. I called all of them.

Then, he said to me, ‘Go to the mosque and invite all of the people in the mosque.’ I did so. I said to the people praying in the mosque, ‘the Messenger of God invites you to his wedding feast.’ They all came.

Eventually, the hall was full.

The Prophet said to me, ‘Is there anybody left in the mosque?’

I said, ‘No.’

He said, ‘Go outside and invite whomever you see.’

I called them. The rooms were full, too.

He asked, ‘Is there anybody left?’

I said, ‘No, O Messenger of God!’

He said, ‘Bring me the bowl.’

I brought the bowl to him.

He put his hand on the bowl and prayed for abundance. Then, he said, ‘Let everybody sit in circles of tens and eat what is in front of them.’

The guests sat and ate as they were ordered. Thus, all of the guests came in groups, ate and left.

I was looking at the oil and dates in the bowl. The people in the hall and the rooms ate from the bowl until they were full. What was left in the bowl was as much as I had brought.

The Messenger of God said to me, ‘O Anas! Put it away.’

I took the bowl and went to my mother. I told him all about the incident.

My mother said to me, ‘No need to wonder! If God had wished all of the people of Madinah to eat from it, all of them would have eaten and been full’.”

Since the religion, call and prophethood of Hazrat Muhammad was universal, he was given all kinds of miracles. He showed many miracles regarding the increase of food. We quoted this miracle here due to its relevance to the issue. We pray as follows:

“O Lord! Give abundance to the material and spiritual sustenance that you grant us for the sake of the Messenger of God (pbuh)!”

The Verse of Hijab is Sent Down

The guests that had joined the wedding feast of Hazrat Zaynab had all left; only three people had remained. They kept talking. The Prophet was not pleased with the situation. He left and went to Hazrat Aisha’s room. Then, he visited the rooms of his other wives one by one. He returned hoping that those three people had left. However, when he returned, they were still talking. The Messenger of God could not say anything to them. He walked toward the room of Hazrat Aisha again. This time, they stood up and left. When, the Prophet was informed about it, he returned. He entered his room.

Hazrat Umar had once said, “O Messenger of God! Would it not be better if you kept your wives behind a screen? All kinds of people come to visit you.” However, the Messenger of God did not say anything to Umar because there was not a command from God Almighty about it. Once, he saw Hazrat Sawda, one of the wives of the Prophet outside, and said to her, “O Sawda! We recognized you!” He said so because he desired a divine command to be sent regarding tasattur.

When the incident we have mentioned above took place in the wedding feast of Hazrat Zaynab, the verse about tasattur was sent down:

“O ye who believe! enter not the Prophet’s houses― until leave is given― you for a meal (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but God is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy God’s Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in God’s sight an enormity.”

The Prophet went out and recited the verse that was sent down to the people. Thereupon, his wives went behind a screen.

After that, the wives of the Prophet talked to the people except the ones that were their close relatives, servants and slaves behind a screen when it was necessary to talk.

Once, the Prophet was near Umm Salama and Maymuna. Meanwhile, Abdullah Ibn Umm Maktum, who was blind, entered the room. The Prophet said to his wives, “Go behind the screen.”

They said, “O Messenger of God! Is he not blind? He does not see or recognize us.”

The Prophet said, “Are you blind? Do you not see him?”

Muslim Women are Ordered to Cover Their Bodies

Some ill-mannered munafiqs harassed female slaves. They sometimes disturbed other women thinking that they were slaves.

They sometimes disturbed Muslim women, too. When they were asked why they behaved like that, they said, “We thought they were slaves.”

Thereupon, the following verse that ordered Muslim women to cover their bodies was sent down:

“O prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested.”

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jami-attirmidhi · 1 year

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1707

Narrated Abu Mas'ud:

That the Messenger of Allah (ﷺ) said: "A man among those before you was called to reckon and nothing good was found with him. Except that he was a wealthy man so he used to mix with the pople and he would tell his servant to be lenient with the insolvent. So Allah, Mighty and Sublime is He, said: 'We are more worthy of that than him, so be lenient with him.'"

Reference : Jami` at-Tirmidhi 1307

In-book reference : Book 14, Hadith 110

English translation : Vol. 1, Book 12, Hadith 1307

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dailytafsirofquran · 2 years

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Tafsir Ibn Kathir: Surah Al-Imran Ayah 28

In the Name of Allah, the Most Gracious, the Most Merciful.

28. Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allah in any way, unless you indeed fear a danger from them. And Allah warns you against Himself, and to Allah is the final return.

The Prohibition of Supporting the Disbelievers

Allah says;

Let not the believers take the disbelievers as friends instead of the believers, Allah prohibited His believing servants from becoming supporters of the disbelievers, or to take them as comrades with whom they develop friendships, rather than the believers.

Allah warned against such behavior when He said,

And whoever does that, will never be helped by Allah in any way, meaning, whoever commits this act that Allah has prohibited, then Allah will discard him.

Similarly, Allah said,

O you who believe! Take not My enemies and your enemies as friends, showing affection towards them, until, And whosoever of you does that, then indeed he has gone astray from the straight path. (60:1)

Allah said,

O you who believe! Take not for friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves! (4:144)

and,

O you who believe! Take not the Jews and the Christians as friends, they are but friends of each other. And whoever befriends them, then surely, he is one of them. (5:51)

Allah said, after mentioning the fact that the faithful believers gave their support to the faithful believers among the Muhajirin, Ansar and Bedouins, And those who disbelieve are allies of one another, (and) if you do not behave the same, there will be Fitnah and oppression on the earth, and a great mischief and corruption. (8:73)

Allah said next,

unless you indeed fear a danger from them, meaning, except those believers who in some areas or times fear for their safety from the disbelievers.

In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly.

For instance, Al-Bukhari recorded that Abu Ad-Darda' said,

"We smile in the face of some people although our hearts curse them.''

Al-Bukhari said that Al-Hasan said,

"The Tuqyah is allowed until the Day of Resurrection.''

Allah said,

And Allah warns you against Himself.

meaning, He warns you against His anger and the severe torment He prepared for those who give their support to His enemies, and those who have enmity with His friends.

And to Allah is the final return.

meaning, the return is to Him and He will reward or punish each person according to their deeds.

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basicsofislam · 4 years

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Existence of Allah (Part 2)

'Ali b. Abu Talib reported that when the Messenger of Allah (may peace be upon him) got up at night for prayer he would say: I turn my face in complete devotion to One Who is the Originator of the heaven and the earth and I am not of the polytheists. Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds; There is no partner with Him and this is what I have been commanded (to profess and believe) and I am of the believers. O Allah, Thou art the King, there is no god but Thee, Thou art my Lord, and I am Thy bondman. I wronged myself and make a confession of my Sin. Forgive all my sins, for no one forgives the sins but Thee, and guide me in the best of conduct for none but Thee guideth anyone (in) good conduct. Remove sins from me, for none else but Thou can remove sins from me. Here I am at Thy service, and Grace is to Thee and the whole of good is in Thine hand, and one cannot get nearneststo Thee through evil. My (power as well as existence) is due to Thee (Thine grace) and I turn to Thee (for supplication). Thou art blessed and Thou art exalted. I seek forgiveness from Thee and turn to Thee in repentance: and when he would bow, he would say: O allah, it is for Thee that I bowed. I affirm my faith in Thee and I submit to Thee, and submit humbly before Thee my hearing, my eyesight, my marrow, my bone, my sinew; and when he would raise his head, he would say: O Allah, our Lord, praise is due to Thee, (the praise) with which is filled the heavens and the earth, and with which is filled that (space) which exists between them, and filled with anything that Thou desireth afterward. And when he prostrated himself, he (the Holy Prophet) would say: O Allah, it is to Thee that I prostrate myself and it is in Thee that I affirm my faith, and I submit to Thee. My face is submitted before One Who created it, and shaped it, and opened his faculties of hearing and seeing. Blessed is Allah, the best of Creators; and he would then say between Tashahhud and the pronouncing of salutation: Forgive me of the earlier and later open and secret (sins) and that where I made transgression and that Thou knowest better than I. Thou art the First and the Last. There is no god, but Thee. (3)

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sahihmuslim · 4 years

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Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 112

A'isha reported that Hala b. Khuwailid (sister of Khadija) sought permission from Allah's Messenger (ﷺ) to see him and he was reminded of Khadija's (manner of) asking leave to enter and (was overwhelmed) with emotions thereby and said:

O Allah, it is Hala, daughter of Khuwailid, and I felt jealous and said: Why do you remember one of those old women of the Quraish with gums red and who is long dead-while Allah has given you a better one in her stead?

Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 112

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wisdomrays · 5 years

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THE GUIDE FOR THE YOUTH: The Twenty-Third Word.Part1

In the Name of Allah, the Merciful, the Compassionate.

Indeed, We have created man on the most excellent of patterns, * Then sent him down to the lowest of the low, * Except those who believe and do good deeds.

First Chapter

We shall explain in Five Points only five of the virtues of belief out of thousands.

FIRST POINT

Through the light of belief, man rises to the highest of the high and acquires a value worthy of Paradise. And through the darkness of unbelief, he descends to the lowest of the low and falls to a position fit for Hell. For belief connects man to the All-Glorious Maker; it is a relation. Thus, man acquires value by virtue of the Divine art and inscriptions of the Dominical Names which become apparent in him through belief. Unbelief severs the relation, and due to that severance the Dominical art is concealed. His value then is only in respect to the matter of his physical being. And since this matter has only a transitory, passing, temporary animal life, its value is virtually nothing. We shall explain this mystery by means of a comparison:For example: among man’s arts, the value of the materials used and that of the art are entirely different. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that five dollars’ worth of art is to be found in material like iron worth five cents. Sometimes, even, an antique work of art is worth a million while the material of which it is composed is not worth five cents. And so, if such a work of art is taken to the antiques market and related to a brilliant and accomplished artist of former times, and announced mentioning the artist and that art, it may be sold for a million dollars. Whereas if it is taken to the scrap dealers, the only price received will be for the five cent’s worth of iron.Thus, man is such an antique work of art of Almighty Allah. He is a most subtle and graceful miracle of His power whom He created to manifest all his Names and their inscriptions, in the form of a miniature specimen of the universe.

. If the light of belief enters his being, all the meaningful inscriptions on him may be read. As one who believes, he reads them consciously, and through that relation, he causes others to read them. That is to say, the Dominical art in man becomes apparent through meanings like, "I am the creature and artefact of the All-Glorious Maker. I manifest His mercy and munificence."

That is, belief, which consists of being connected to the Maker, makes apparent all the works of art in man. Man’s value is in accordance with that Dominical art, and by virtue of being a mirror to the Eternally Besought One. In this respect insignificant man becomes Allah’s addressee and a guest of the Sustainer worthy of Paradise superior to all other creatures.

However, should unbelief, which consists of the severance of the relation, enter man’s being, then all those meaningful inscriptions of the Divine Names are plunged into darkness and cannot be read. For if the Maker is forgotten, the spiritual aspects which look to Him will not be comprehended, they will be as though reversed. The majority of those meaningful sublime arts and elevated inscriptions will be hidden. The remainder, those that may be seen with the eye, will be attributed to lowly causes, Nature, and chance, and will fall utterly from value. While each is a brilliant diamond, each becomes a piece of dull glass.

His importance looks only to his animal, physical being. And as we said, the aim and fruit of his physical being is only to pass a brief and partial life as the most impotent, needy, and grieving of animals. Then it decays and departs. See how unbelief destroys human nature, and transforms it from diamonds into coal.

SECOND POINT

Just as belief is a light which illuminates man and makes legible all the missives of the Eternally Besoughted One inscribed upon him, so too it illuminates the universe, and delivers the past and the future from darkness. I shall explain this mystery with a comparison I saw during a vision, which concerns one meaning of the verse:

Allah is the Protector of those who believe; He leads them out of darkness into light.

It was like this:

I saw in a vision an awesome bridge built between two high mountains situated opposite one another. Beneath the bridge was a valley of great depth. I was on the bridge. A dense darkness had enveloped every part of the world. I looked to my right and saw a vast grave swathed in an unending dense gloom, that is, I imagined it. I looked to my left and as though saw violent storms and calamities gathering amid terrifying waves of blackness. I looked beneath the bridge and imagined I saw a profound abyss.

I had a dim torch in the face of this terrifying darkness. I used it and could see a little with its light. A most horrific situation appeared to me. In fact, such awful dragons, lions, and monsters appeared around me and on the bridge in front of me that I exclaimed: "Oh! This torch brings me only trouble!", and I angrily cast it to the ground and broke it. Then on smashing it, the darkness suddenly dispersed as though I had turned on the switch for a huge electric lamp that lit up the whole world. Everywhere was filled with the lamp’s light. It showed everything as it was in reality.

I saw that the bridge I had seen was a highway through a plain passing over even ground. The vast grave I had seen on my right I realized consisted from top to bottom of beautiful, verdant gardens and gatherings for worship, service, conversation, and the rememberance of Allah under the direction of luminous men. The precipices and peaks on my left which I had imagined to be tempestuous and stormy I now saw fleetingly to be a vast, lovely, and elevated place of feasting, recreation, and enjoyment behind mountains that were adorned and pleasant. And the creatures I had thought to be terrifying monsters and dragons, I saw were familiar domestic animals like camels, oxen, sheep, and goats.

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everyday-quote · 4 years

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To speak less is wisdom, to eat less is healthy, and to mingle less with the people is safe and serene.

Umar ibn al-Khattab (Radhi Allahu Anhu)

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risalei-nur · 6 years

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

The Shining Proof

This consists of two 'Stations'

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

Said Nursi

The First Station

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

In the Name of God, the Merciful, the Compassionate

And from Him do we seek help

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

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

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

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

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

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

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

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 110

The meaning of Tasawwuf

Part 5

Perhaps the biggest challenge in learning Islam correctly today is the scarcity of traditional ‘ulama. In this meaning, Bukhari relates the sahih, rigorously authenticated hadith that the Prophet (Allah bless him and give him peace) said,

“Truly, Allah does not remove Sacred Knowledge by taking it out of servants, but rather by taking back the souls of Islamic scholars [in death], until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding” (Fath al-Bari, 1.194, hadith 100).

The process described by the hadith is not yet completed but has certainly begun, and in our times, the lack of traditional scholars—whether in Islamic law, in hadith, in tafsir ‘Qur'anic exegesis’—has given rise to an understanding of the religion that is far from scholarly, and sometimes far from the truth. For example, in the course of my own studies in Islamic law, my first impression from orientalist and Muslim-reformer literature was that the Imams of the madhhabs or ‘schools of jurisprudence’ had brought a set of rules from completely outside the Islamic tradition and somehow imposed them upon the Muslims. But when I sat with traditional scholars in the Middle East and asked them about the details, I came away with a different point of view, having learned the bases for deriving the law from the Qur'an and sunna.

And similarly, with Tasawwuf—which is the word I will use tonight for the English Sufism, since our context is traditional Islam—quite a different picture emerged from talking with scholars of Tasawwuf than what I had been exposed to in the West. My talk tonight, In Sha’ Allah, will present knowledge taken from the Qur'an and sahih hadith, and from actual teachers of Tasawwuf in Syria and Jordan, in view of the need for all of us to get beyond clichés, the need for factual information from Islamic sources, the need to answer such questions as Where did Tasawwuf come from? What role does it play in the din or religion of Islam? and most importantly, What is the command of Allah about it?

As for the origin of the term Tasawwuf, like many other Islamic disciplines, its name was not known to the first generation of Muslims. The historian Ibn Khaldun notes in his Muqaddima:

This knowledge is a branch of the sciences of Sacred Law that originated within the Umma. From the first, the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables, of the Companions of the Prophet (Allah bless him and give him peace), those who were taught by them, and those who came after them.

It basically consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called Sufiyya or People of Tasawwuf (Ibn Khaldun, al-Muqaddima [N.d. Reprint. Mecca: Dar al-Baz, 1397/1978], 467).

In Ibn Khaldun’s words, the content of Tasawwuf, “total dedication to Allah Most High,” was, “the general rule among the Companions of the Prophet (Allah bless him and give him peace) and the early Muslims.” So if the word did not exist in the earliest times, we should not forget that this is also the case with many other Islamic disciplines, such as tafsir, ‘Qur'anic exegesis,’ or ‘ilm al-jarh wa ta‘dil, ‘the science of the positive and negative factors that affect hadith narrators acceptability,’ or ‘ilm al-tawhid, the science of belief in Islamic tenets of faith,’ all of which proved to be of the utmost importance to the correct preservation and transmission of the religion.

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tawakkull · 2 years

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ISLAM 101: SPIRITUALITY IN ISLAM: PART 32

Aim of Tasawwuf

By purifying one’s heart and directing one’s senses and faculties in the way of God, Tasawwuf aims to live life at a spiritual degree. Tasawwuf also enables one to deepen his consciousness of being a servant of God by performing constant acts of worship. It enables one to renounce the world that pertains to human desires and fancies, and awakens him to the hereafter and the faces of this world that reminds one of the Divine, Beautiful Names.

Benefit of Tasawwuf

Rather than accepting religion and faith superficially, traditionally, or culturally, one develops the angelic dimension of one’s existence and acquires a strong, heart-felt, and experienced conviction of the truths and articles of faith and belief— and this is the benefit of Tasawwuf.

Principles of Tasawwuf

§ Reaching substantial and true belief in Divine Oneness and living in accordance with its demands.

§ In addition to heeding the Divine Speech (the Qur’an), discerning the physical and metaphysical commands and wills of the Divine Power (the laws of creation and life which are the subject matter of the sciences) and obeying them.

§ Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.

§ Acting with a spirit of altruism and therefore giving preference or precedence to the well-being and happiness of others.

§ Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the ‘peaks’ of self-annihilation in God and subsistence with Him.

§ Being open to love, spiritual yearning, delight, and ecstasy.

§ Visiting places and being in the company of people that will encourage avoidance of sin and to strive in the way of God.

§ Being content with lawful and licit pleasures and being determined not to take even a single step towards the unlawful or sinful.

§ Continuous struggling against worldly ambitions and the illusions that may lead us to suppose this world as eternal.

§ Always being aware, even in the path of serving religion and working towards the guidance of people to the way of the Truth; salvation is only possible through certainty and conviction (of the truth of religious principles of belief and conduct) and sincerity and purity of intention and aiming only to please God.

§ Acquiring knowledge, an understanding of the religious and cognitive sciences, the paths leading to knowledge and love of God, and following the guidance of an exemplary spiritual master may be added to these principles. This is also of considerable significance in the way of the great Imam Naqshbandiya.

§ It may be useful to discuss Tasawwuf in the light of the following basic concepts which are the subject-matter of books written on good morals, manners, and asceticism in the pursuit of finding the “Muahmmadan Truth” in one’s heart.

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 6

Tafakkur (Reflection)

Tafakkur literally means to think on a subject deeply, systematically, and in great detail. In this context, it signifies reflection, which is the heart’s lamp, the spirit’s food, the spirit of knowledge, and the essence and light of the Islamic way of life. Reflection is the light in the heart that allows the believer to discern what is good and evil, beneficial and harmful, beautiful and ugly. Again, it is through reflection that the universe becomes a book to study, and the verses of the Qur'an disclose their deeper meanings and secrets more clearly. Without reflection, the heart is darkened, the spirit is exasperated, and Islam is lived at such a superficial level that it is devoid of meaning and profundity. Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It is a golden key to open the door of experience, a seedbed where the trees of truth are planted, and the opening of pupil of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues, upon him be peace and blessings, states: No act of worship is as meritorious as reflection. So reflect on the God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that. [1] By these words, in addition to pointing out the merit of reflection, the glory of mankind, upon him be peace and blessings, determines the limits of reflection and reminds us of our limits.

In order to draw attention to the same point, the writer of Al-Minhaj (The Way Traced) writes:

Reflection on bounties is a condition of following this way, While reflection on the Divine Essence is a manifest sin. It is both false and useless to doubt and think about Him, And also means seeking to obtain something already obtained.

The verse: They reflect on the creation of the heavens and Earth (3:190) presents the book of the universe with its way of creation, the peculiarities of its letters and words, the harmony and coherence of its sentences, and its firmness as a whole. By drawing our attention to the universe and calling us to reflect upon it, the Qur'an shows us one of the most beneficial methods of reflection: to reflect on and study the Qur'an, and to follow it in all our thoughts and actions; to discover the Divine mysteries in the book of the universe and, through every new discovery that deepens and unfolds the true believer, to live a life full of spiritual pleasure along a way of light extending from belief to knowledge of God and therefrom to love of God; and then to progress to the Hereafter and God’s pleasure and approval this is the way to become a perfect, universal human being.

One can use reflection in every scientific field. However, the rational and experimental sciences are only a first step or a means to reach the final target of reflection, which is knowledge of God, provided that one’s mind has not been filled with wrong conceptions and premises. Studying existence as if it were a book to be reflected upon can engender the desired results and provide ceaseless information and inspiration, but only if one admits that all things and their attributes are created by God. This is what is sought and should be done by those who attribute all things to God, and who have attained spiritual contentment through the knowledge, love, and remembrance of God.

Reflection must be based on and start with belief in God as the Originator of creation. If not, one might reach God at some stage of the journey, but will not progress beyond the conviction of God’s Existence and Unity. Reflection based on and starting with belief in God as the Creator and unique Administrator of all creation enables continuous progression and increased depths, for new discoveries develop into further dimensions (love of God, “annihilation in and subsistence with God,” discovering Divine realities behind things and events). In other words, reflection starting with awareness of God having the Names of “the First” and “the Outer” and progressing toward Him as “the Last” and “the Inner,” will enable one to progress uninterruptedly and without end. Encouraging people to engage in reflection focused upon a determined aim entails urging them to learn and use the methods of sciences that study how existence is manifested.

Since everything in the heavens and Earth are the property and kingdom of God, studying every incident, item, and quality also means studying how the exalted Creator deals with existence. The believer who studies and accurately comprehends this book of existence, and then designs his or her life accordingly, will follow the way of guidance and righteousness all the way to the final station of Paradise, where he or she will drink of kawthar the blessed water of Paradise.

The people of loss and perdition wander in the pits of heedlessness and ingratitude to God, the true Owner of the infinite variety of beauty and bounty in the world; those following the way to Paradise, and equipped with reflection, recognize the True Giver of all bounty and obey Him, fully conscious of what believing in Him means. They travel from gratitude to being provided with all bounties, and from bounty to gratitude, in the footsteps of the angels, Prophets, and truthful and loyal believers, and seek God’s pleasure in order to thank Him for His blessings. Using the vehicle of reflection and with the help of remembering God, they surmount all obstacles and, progressing from taking necessary measures (to attain their goal), to submission, and from submission to committing their affairs to the Power of God, they fly through the heavens to their final destinations. [2]

[1] Abu Bakr Muhammad ibn Husayn al-Bayhaqi, “Shu'ab al-Iman,” in Kitab al-Sunan al-Kabir, 9 vols. (Beirut, 1990), 1:136; Isma'il ibn Muhammad al-‘Ajluni, Kashf al-Khafa’ wa Muzil al-Ilbas, 2 vols. (Beirut 1351 ah / 1932 ce), 1:311.

[2] There are numerous final destinations. Some of them are entering Paradise, obtaining God’s pleasure, and being rewarded with His vision.

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lifeofresulullah · 1 year

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The Life of the Prophet Muhammad (PBUH): The Battle of Badr and Afterwards

New Marriages of the Prophet

THE PROPHET’S MARRIAGE TO HAZRAT HAFSA

(3rd Year of the Migration, the month of Shaban)

It was two months before the Battle of Uhud.

The Prophet married Hazrat Hafsa, Hazrat Umar’s daughter.

Hazrat Hafsa, who had been born before the Messenger of God was given the duty of prophethood, had married Khunays b. Huzafa. When Khunays died, Hazrat Hafsa became a widow.

Hazrat Umar asked Hazrat Uthman politely to marry his daughter; when Uthman did not give a positive answer, he asked Hazrat Abu Bakr. However, he did not give a positive or negative answer.

Feeling sorry after those talks, Hazrat Umar went to the Messenger of God and told him what had happened. When the Prophet noticed the hearty wish of Hazrat Umar, he did not want to leave him sad and said, “Shall I tell you the name of a better son-in-law than Uthman for you and a better father-in-law than you for Uthman?” Hazrat Umar said, “Yes, O Messenger of God!” The Messenger of God said, “You marry your daughter Hafsa off to me and I will marry my daughter Umm Kulthum to Uthman!”

Hazrat Umar was pleased by this offer very much and accepted it at once. Thus, the Prophet included Hazrat Hafsa among her clean wives and married his daughter Umm Kulthum off to Hazrat Uthman. Hazrat Uthman had been married to Ruqayya, the daughter of the Prophet that died later. When he married Umm Kulthum, he was given the nickname, “Dhun-Nurayn [The Owner of Two Lights]”.

THE PROPHET’S MARRIAGE TO HAZRAT ZAYNAB BINT KHUZAYMA

Ubayda b. Harith, the husband of Hazrat Zaynab b. Khuzayma had been wounded in the Battle of Badr and died in a place called Safra due to this wound. Therefore, Hazrat Zaynab became a widow.

The Messenger of God honored this woman, whose husband was martyred in the way of elevating the name of God, by marrying her in the 3rd year of the the Migration in the month of Ramadan.

Hazrat Zaynab was known as “Ummu’l-Masakin [Mother of the Poor]” because she fed the poor and showed mercy to them.

Hazrat Zaynab died when she was thirty after living with the Prophet for about three months. The Prophet himself performed her janazah prayer. She was buried in the Cemetery of Baqi.

HAZRAT HASAN’S BIRTH

In the 3rd year of the the Migration, something that pleased the Messenger of God happened; Hazrat Hasan, his grandson, was born. Hazrat Hasan was the one that resembled the Prophet the most among the grandsons of the Prophet. Therefore, Fatima, her mother said, “My child who resembles the Prophet the most” when she caressed him.

The Messenger of God loved his grandsons, Hazrat Hasan and Husayn, very much. He sometimes put them on his shoulders and carried them saying, “They are my two basils that I kiss and caress in this world.”

He sometimes put Hazrat Hasan on his shoulders, carried him and said, “O God! I love him. You love him and those who love him!”

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lifeofresulullah · 1 month

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The Life of The Prophet Muhammad(pbuh): The Battle of Tabuk and Afterwards

The Death of Abdullah bin Ubayy

Abdullah b. Ubay b. Salul, was the leader of the munafiqs. He worked very hard throughout his life in order to humiliate the Messenger of God, to prevent the development of Islam and to set Muslims against one another. He cast aspersions on many people in order to realize his evil aim. He committed some deeds in order to destroy the solidarity among Muslims when they needed solidarity the most. However, all of his attempts failed due to the help of God Almighty and the precautions of the Messenger of God.

Due to what the organization of mischief that he led did, many verses and even a complete chapter called “al-Munafiqun” were sent down.

Therefore, the Messenger of God acted cautiously against them, controlled their attitudes and took precautions against their plans that aimed to break the alliance and solidarity of the Islamic community.

Abdullah, who used every means that he had in order to break the unity of the Islamic community, died in the month of Dhul-Qada in the 9th year of the Migration.

The Prophet Leads his Janazah Prayer

Abdullah b. Ubay was the leader of munafiqs but his son Abdullah was a very sincere and pious Muslim. It was a manifestation of the power and wisdom of God Almighty, “who brings out the living from the dead and brings out the dead from the living”. The father was the leader of munafiqs but the son was a mujahid…

When his father died, Abdullah went to the presence of the Messenger of God and said, “O Messenger of God! Will you give me your shirt? I want to enshroud my father in it.” Then, he said, “O Messenger of God! Will you lead his prayer and ask for his forgiveness?”

It is very surprising that the Messenger of God took off his shirt and gave it to Abdullah to enshroud his father, who made plans against Islam and worked to realize those plans throughout his life, with it and said, “Inform me when the janazah is ready; I will lead his prayer.”

The Warning of Hazrat Umar

The dead body was ready. When the Prophet stood up to perform the janazah prayer, Hazrat Umar held the garment of the Prophet and said, “O Messenger of God! Did God not prohibit you from performing janazah prayers of munafiqs?”

The Prophet smiled. He said, “I was left free to ask for their forgiveness or not. And I made my choice. God states the following in the Quran: ‘Whether thou ask for their forgiveness or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, God will not forgive them.’ (at-Tawba, 80)”

Then, the Messenger of God (pbuh) performed the janazah prayer of Abdullah b. Ubay and went to his grave.

The Verse that was Sent down

Before long, the Prophet was given the following order by God Almighty regarding the dead bodies of munafiqs:

“Nor do thou ever pray for any of them that dies, nor stand at his grave: for they rejected God and His Messenger and died in a state of perverse rebellion.”

After that, the Prophet did not lead the janazah prayer of any munafiqs and did not go to their graves.

Wisdom

There were many reasons behind the Prophet’s leading the janazah prayer of a man who worked hard to divide the Islamic community throughout his life.

The most important reason was to make people who had gathered around him have belief. As a matter of fact, when the Messenger of God was asked why he gave his shirt and why he led the janazah prayer of Abdullah b. Ubay b. Salul, he gave the following answer:

“My shirt and the janazah prayer I performed will not save him from the torture of my Lord. However, I hope that one thousand people from his tribe will become sincere Muslims thanks to them.”

Indeed, one thousand people became Muslims when they saw that the Messenger of God treated Abdullah b. Ubay so graciously.

Hazrat Umar regretted his act and said, “God and His Messenger definitely know better.”

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

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lifeofresulullah · 1 year

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The Life of The Prophet Muhammad(pbuh): The Conquest of Makkah and Afterwards

Ibrahim is Born

(8th year of the Migration, the month of Dhulhijjah)

Ibrahim, the son of the Prophet, was born on this date. Ibrahim, born of Mariya, was the last child of the Prophet.

Abu Rafi, husband of Salma, who was the midwife, gave the Prophet the news of Ibrahim’s birth; he was born in the house in the date grove allocated to his mother near a place called Awali in the upper part of Madinah. The Prophet became very happy when he heard the news and said to Abu Rafi,

“I have given him the name of my ancestor, Ibrahim.”

Ibrahim is Given to a Foster Mother

All of the women of Ansar who had just given birth wanted to suckle the child of the Messenger of God very much. The Messenger of God gave his son to Umm Burda Hawla bint Mundhir to suckle. The Prophet allocated a date grove to Umm Burda Hawla because she undertook the task of suckling his child. Ibrahim stayed with Umm Burda Hawla, his foster mother, until his death.

The Prophet used to visit Ibrahim, his son, very often; he used to caress him and hug him, showing his mercy.

Anas b. Malik, the servant of the Prophet narrates one of his memories about the Prophet as follows:

“I have never seen anyone treating his family more compassionately and more mercifully than the Messenger of God (pbuh).

When Ibrahim was in Awali, Madinah, with his foster mother, the Prophet used to go and visit him and we used to go together with him.

Ibrahim’s foster father (Abu Sayf Bara b. Aws) was an ironsmith. The Messenger of God used to enter the house when it was full of smoke, hold his son, kiss him and return.

Once, the Messenger of God set off to visit him. I was following him. When we arrived there, Abu Sayf was blowing his bellows. The house was full of smoke. I ran to the house before the Prophet and said to Abu Sayf, ‘Stop your bellows! The Messenger of God (pbuh) arrived.’ Then, he stopped his bellows.

The Messenger of God held the child and hugged him. He also uttered some words and talked to the child.”

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tawakkull · 1 year

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ISLAM 101: SPIRITUALITY IN ISLAM: PART 85

New Age in the History Of Sufism: From Practice to Metaphysics

Part 4

What is understood from this definition is that praises, attributes, and names become visible according to the things related with haqiqas of principles, their productions, levels, and places and obtained in this way. In other words, principles are decisive in issues because problems and issues are analyzed and solved according to principles. Besides, issues consist of topics concerning the relation between Haqq and the universe.

The second important characteristic of Miftāḥ al-ghayb is that it has made significant contributions to the transformation of sufism as a discipline with the autocritical property. Hence, in this work, Qunawī determined some criteria with which a sufi can test his/her knowledge. These are some principles that help distinguish- ing authentic marifah from void one. Although Ibn al-ʻArabī had already expressed them in different contexts and disorderly in his works, these rules, which Qunawī calls “investigation principles”, were first introduced by Qunawī systematically and collectively. Qunawī states “the divine science cannot be limited with any measure”, which means that it cannot be confined with a system but it does not mean that it has no criteria. With these principles, the author has developed a framework through which divine science can interpret sufistic ideas that emerged in different eras and regions on common ground. According to him, by virtue of these principles, the differences between apparent and al-ʻilm al-ladunnī (divinely-inspired knowledge), inspirations, and some manifestations by high-ranking sufis are known and it is ascertained whether they are divine or demonic.

Therefore, binding the divine science to certain criteria means that this discipline will become objective, and ideas proposed in this discipline gain an objective foundation. Sadr al-Dīn al- Qunawī’s principles that help reveal the value of metaphysic knowledge also determines the principles of the sufism method proposed by Ghazālī to reach the truth. Thus, it can be argued that Qunawī contributed to the prestige of the discipline of sufism and its legitimacy against al-ulūm al-zāhir (exterior science) and "further developed the process started by Ghazālī and completed it".

Throughout the history of thought, methods of accessing knowledge and the value of knowledge have been the most debated issues. In this sense, wisdom and nass (Quran and hadiths-based evidence) were accepted as a reliable sources of knowledge. However, some metaphysical issues which cannot be explained with religious texts and in which wisdom falls short have brought sufis method of mushahada (manifestation) as a way of obtaining authentic marifah. Thus, with the addition of knowledge of nass and exploratory knowledge, which is theoretically obtained, marifah of Allah (knowledge of Allah) has reached its scientific identity with the name of “the divine science”. However, it is apparent that there is a need for a set of criteria to check the validity and reliability of knowledge that sufis obtained as a result of some practices of purification of self. The principles of analysis mentioned above satisfy this need. In other words, Qunawī’s principles which provide consciousness about the value of the knowledge obtained through mushahada method do not only reveal the value of exploratory knowledge but also prove that sufism is a system with its own means of obtaining knowledge.

Qunawī assessed sufism in terms of the characteristics a field of study should have and determined its themes, principles, and issues; thus, earned it a place among established sciences. He demonstrated the reliability of mushahada method, which sufis use to access knowledge, and the value of exploratory knowledge for the first time in the history of sufism. This achievement by Qunawī also laid an epistemological foundation for sufism, which can also be accepted by theologians and philosophers. By determining principles of analysis, he demonstrated the epistemic value of mushahada method thereby grounding the sufistic knowledge system on a systematic foundation that can be accepted by everyone. At this point, it can be easily argued that the reason why Miftāḥ al-ghayb is regarded as a turning point in the history of sufism is that it has led to the change and transformation mentioned above.

3 notes · View notes