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everyday-quote · 5 months
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Whoever listens to a verse of the Quran, it is a light for him.
Ibn Abbas (Radiallahu anhu)
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riyad-as-salihin · 29 days
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Riyad as-Salihin, The Book of the Remembrance of Allah, Book 15, Hadith 32
Chapter: The Excellence of the Remembrance of Allah
Jabir (May Allah be pleased with him) reported:
The Prophet (ﷺ) said, "For him who says: 'Subhan-Allahi wa bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah."
[At- Tirmidhi].
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everydaydua · 9 days
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DAILY DUA
Dua when visiting the sick #2
أَسْأَلُ اللهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيْكَ (سبع مرات)
Translation
Any Muslim slave (of Allah), who visits a sick person whose prescribed moment of death has not arrived (yet) and supplicates (seven times):
“I ask Allah The Supreme, Lord of the magnificent throne to cure you.”
…he (the sick person) will be cured.
Notes:
*In Sahih Ibn Hibban, when the prophet used to visit the sick: "he would sit at his head and say seven times: I ask Allah The Supreme ..etc".
*The excellence of visiting the sick;
Ali Ibn Abee Talib related that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say,
“If a man calls on his sick Muslim brother, it is as if he walks reaping the fruits of Paradise until he sits, and when he sits he is showered in mercy, and if this was in the morning, seventy thousand angels send prayers upon him until the evening, and if this was in the evening, seventy thousand angels send prayers upon him until the morning.”
Transliteration
as’alullaah-al-‛aẓeema rabbal-‛arshil-‛aẓeemi an yashfeek (x7)
Sources: Abu Dawud No# 3106; At-Tirmidhi No# 2083 and Sahih Ibn Hibban No# 2975
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tawakkull · 5 months
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ISLAM 101: Spirituality in Islam: Part 166
Shukr (Thankfulness)
Literally meaning gladness felt about and gratitude shown for the good done to one, Sufis use shukr to mean using one’s body, abilities, feelings, and thoughts bestowed upon one to fulfill the purpose of his or her creation: being thankful to the Creator for what He has bestowed. Such thankfulness is to be reflected in the person’s actions or daily life, in speech and in the heart, by admitting that all things are directly from Him, and by feeling gratitude for them.
One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.
Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).
True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).
Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.
In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).
Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)?, and try their best to perform their duty of thankfulness and order their lives accordingly.
The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: Shall I not be a servant grateful to God? He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: O God. Help me mention You, thank You, and worship You in the best way possible.114
Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.
People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that
The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.
I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.
One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.
Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.
Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.
The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.
O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.
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sunanannasai · 6 days
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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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basicsofislam · 1 month
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BASICS OF ISLAM: Fasting: The wisdom of fasting
The hawk’s swooping contributes to the sparrow’s alertness and agility. Although rain, electricity, or fire sometimes harms people, no one curses them. Fasting may be difficult, but it provides the body with energy, activity, and resistance. A child’s immune system usually gains strength through illness. Gymnastics are not easy, but they are almost essential to bodily health and strength. People’s spirits are refined through worship and meditation as well as through illness, suffering, and hardship. These allow them to acquire Paradise, for God gives a large reward for a little sacrifice. Hardships and sufferings promote people to higher spiritual degrees, and will be returned manifold in the other world. This is why all Messengers experienced the most grievous hardships and sufferings.
Hardship, suffering, and calamity cause believers’ sins to be forgiven, warn them away from sins and the seductions of Satan and the carnal self, help them appreciate God’s blessings, and open the way to gratitude. Also, they urge the rich and healthy to be concerned about the ill and the poor and to help them. Those who have never suffered cannot understand the condition of those who are hungry, sick, or stricken with a calamity. In addition, these afflictions may help establish closer relations between different social sectors.
The role of intention in fasting
Intention has a prominent place in our actions, for God’s Messenger told us that our actions are judged according to our intentions. Intention is the spirit of our actions, for without it there is no reward. 
If you remain hungry and thirsty from daybreak to sunset without intending to fast, God does not consider it a fast. If you fast without intending to obtain God’s good pleasure, you receive no reward. So whatever one intends, one gets the reward thereof. Those who have a firm belief in God, the other pillars of faith, and the intention to believe in them will be rewarded with eternal felicity in Paradise. But those who are determined not to believe, who have removed the inborn tendency to believe from their hearts, will be victims of their eternal determination and deserve eternal punishment. As for those with deeply ingrained unbelief and who have lost the capacity to believe, we read in the Qur’an: 
As for the unbelievers, it is the same whether you warn them or warn them not. They will not believe. God has set a seal on their hearts and on their hearing, and on their eyes there is a covering (Baqara 2:6-7).
Favoring the Heart as Opposed to the Flesh
Human life is a composite of two distinct powers: the spirit and the flesh. Although they sometimes act in harmony, conflict is more usual—conflict in which one defeats the other. If bodily lusts are indulged, the spirit grows more powerless as it becomes more obedient to those lusts. If one can control the desires of the flesh, place the heart (the seat of spiritual intellect) over reason, and oppose bodily lusts, he or she acquires eternity.
Compared with previous centuries, people may well be wealthier and enjoy more convenience and comfort. 
However, they are trapped in greed, infatuation, addiction, need, and fantasy much more than ever before. The more they gratify their animal appetites, the more crazed they become to gratify those appetites; the more they drink, the thirstier they get; the more they eat, the hungrier they get. They enter into evil speculations to feed their greed to earn still more, and sell their spirits to Satan for the most banal advantages. And so they break with true human values a little more each day.
To sacrifice one’s enjoyment of worldly pleasures has the same significance for human progress as roots have for a tree’s growth. Just as a tree grows sound and strong in direct relation to its roots’ soundness and strength, people grow to perfection whose striving to free themselves from selfishness so that they can live for others.
Spiritual practices during Ramadan
Muhasaba (Self-Criticism or Self-Interrogation)
Self-criticism may be described as seeking and discovering one’s inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and to develop the sentiments that encourage and nourish them. This is how one distinguishes between good and bad, beneficial and harmful, and how one maintains an upright heart. Furthermore, it enables a believer to evaluate the present and prepare for the future. Again, self-criticism enables a believer to make amends for past mistakes and be absolved in the sight of God, for it provides a constant realization of self-renewal in one’s inner world. Such a condition enables one to achieve a steady relationship with God, for this relationship depends on a believer’s ability to live a spiritual life and remain aware of what takes place in his or her inner world. Success results in the preservation of one’s celestial nature as a true human being, as well as the continual regeneration of one’s inner senses and feelings.
Tafakkur (Reflection)
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 the pupil of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues states:
“No act of worship is as meritorious as reflection. So reflect on 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.”  (Tabarani, Mu'jam al-Awsat, 6/250; Baykhaki, Shuab al-Iman, 1/136.)
By these words, in addition to pointing out the merit of reflection, the glory of humankind determines the limits of reflection and reminds us of our limits.
Shukr (Thankfulness)
True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: 
Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (Luqman 31:20), and: 
He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (Ibrahim 14:34).
Of course, one should try to increase in all virtues during Ramadan, as this is the best time of year to do so.
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sahihmuslim · 2 months
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Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42
Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.
Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42
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questionsonislam · 4 months
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What is the decree about saying "Bismillah" in the middle of a meal?
Umayya Ibn Makhshiyy narrates:
"The Messenger of Allah (pbuh) was sitting and somebody was eating. He did not mention Allah's name until there remained the last morsel. When he raised it to his mouth, he said,
'Bismillahi awwalahu wa akhirahu (In the name of Allah at the beginning and at the end of it).' Thereupon, the Messenger of Allah (pbuh) laughed and said,
'Satan kept eating along with him, but when he mentioned Allah's name, Satan vomited what was in his belly.'" [Abu Dawud, At'ima 16, (3786)]
When one starts to eat, he should say bismillah; if he forgets, he should say bismillah when he remembers. It is mustahab to say, "Bismillahi awwalahu wa akhirahu" when one utters it late.
Bismillah adds blessing to food with divine privilege and enables those who eat to feel full. When one does not say bismillah, Satan eats with him and eliminates the blessing of the food.
The meaning of Satan’s vomiting is that the share of Satan is removed from him with bismillah and it is transformed into a sin against him.
What is meant by Satan’s eating is to eliminate the blessing of the food and what is meant by his vomiting is to return the blessing.
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lifeofresulullah · 3 months
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The Life of The Prophet Muhammad(pbuh): The Treaty of Hudaybiyah and Calling the Great States of the World to Islam
Amr bin As, Khalid bin Walid and Uthman bin Talha Embrace Islam
(8th year of the Migration, the month of Safar)
We mentioned that the Prophet and Muslims entered the 8th year of the Migration sorrowfully due to the death of Zaynab. However, this sad incident was followed by some happy incidents and the sorrow was replaced by happiness. Just after that grievous incident, three famous people among Arabs: Amr b. As, a genius of politics, Khalid b. Wa­lid, a genius of war and Uthman b. Talha came to Madinah, approved the prophethood of the Messenger of God and embraced Islam.
As we mentioned before, Amr b. As had become a Muslim upon the suggestion of the Abyssinian Negus in the 7th year of the Migration and had offered his allegiance to the Prophet through the Negus. He came to Madinah this time in order to pay his allegiance to the Messenger of God in person and inform the Messenger of God that he had become a Muslim.
Three of them Come Together
Amr b. As, the genius of politics who became a Muslim due to the suggestion of the Negus, did not want to stay in Abyssinia any longer; he set off to Madinah in order to pay allegiance to the Messenger of God in person.
Meanwhile, two people set off from Makkah, with the same intention: Khalid b. Walid and Uthman b. Talha… Qadar made them meet in a place called Hadda.
Amr b. As said to Khalid b. Walid in order to learn his intention,  “O Abu Sulayman! Where are you going and why?”
Khalid said, “The true path is clear now; the issue has settled. This person is definitely a prophet. By God, I will go to Madinah at once and become a Muslim. It is meaningless to wait any longer. There are very few people among wise people that did not become Muslims.”
Amr b. As was relieved. He said, “By God, I want to go to Muhammad and become a Muslim, too.” Then, they all arrived in Madinah in order to go to the presence of the Messenger of God and become Muslims.
Three of them are in the Presence of the Prophet
Amr b. As, who once said, “I do not think that I will become a Muslim even if all Qurayshis become Muslims” and who even watched for an opportunity to kill the Prophet… Khalid b. Walid, who once fought against Muslims bravely and skillfully, leading the polytheistic armies and caused Muslims to be defeated in Uhud; and Uthman b. Talha… All of them abandoned their wrong faith and came to the presence of the Prophet feeling ashamed of what they had done in the past.
The Muslims were overjoyed. The Messenger of God said to the Muslims:
“Makkah gave its most beloved people to us!”
The situation was both lofty and exemplary. It showed that Islam did not spread by wars and forcing people or threating and terrifying people but by influencing and convincing spirits and hearts, and making people love it. Those three people, who did not avoid fighting and who did not fear swords, came the presence of the Messenger of God and kneeled before him sincerely.
In fact, apparent domination can be achieved through force and oppression in a short period of time but this domination is temporary and it will not influence spirits and consciences. The greatest and permanent domination is the one that influences all of the views, hearts and spirits and makes itself loved by them apparently and deeply. The Prophet realized this on behalf of Islam.
Allegiance One by One…
First Khalid b. Walid reached out his hand to the Prophet and had the honor of entering the circle of Islam.
After thanking and praising God for making such a brave man a Muslim, the Messenger of God said to Khalid, “I knew that you were a clever person and that your cleverness would lead you to the right path.”
However, Khalid felt ashamed of and sorry for what he had done against the Messenger of God in the past. He could not raise his head and look at the Prophet. He was looking for something that would spiritually relieve him of the heavy responsibility and sins that they had laid on his heart and spirit. He explained his situation to the Prophet: “O Messenger of God! You know that I took part in all of the battles against you. Will you pray God to forgive me about them?”
The Messenger of God said, “O Khalid! Islam eradicates all of the sins committed before being a Muslim.” This relieved Khalid. Then the Prophet said, “O God! Forgive Khalid for what he had done in order to deviate people from Your way!”
From that point onward, Khalid used his strength and his genius of war for the spread of Islam, for protecting the Messenger of God and for the peace and tranquility of Muslims. Later, he was given the nickname “Say­ful­lah [the sword of God]” by the Prophet due to his heroic acts to realize those aims.
It is Uthman b. Talha’s Turn
After Hazrat Khalid b. Walid, Uthman b. Talha, whose fourth grandfather Qusayy was also the grandfather of the Prophet, paid allegiance to the Prophet stating that he had become a Muslim.
The Allegiance of Amr b. As
Amr b. As, who belonged to the tribe of Sons of Sham, who taught the polytheists tactics and strategy about politics and who oppressed the Muslims a lot, was also ashamed and regretted what he had done. He was in the presence of the Prophet but he could not raise his head and look at the Prophet.
He did not want to pay “a conditioned allegiance”, in his own words, to the Messenger of God, on the condition that his previous sins and what he had done against Islam would be forgiven.  
The Prophet said, “O Amr! Pay allegiance! Islam eradicates all of the sins committed before being a Muslim. Migration eradicates the sins before it.”
His words relieved the heart of Amr, who was feeling ashamed. He was one of the fiercest enemies of the Messenger of God; once, he even said, “I will not become a Muslim even if all Qurayshis become Muslims.” After becoming a Muslim, he said, “No man is more beloved and lofty for me than the Messenger of God (pbuh).”
After paying allegiance to the Messenger of God, Amr b. As returned to Makkah.
As we will cover later, the Messenger of God appointed him as the commander of several military expeditions and God Almighty made him gain several victories on behalf of Islam. The most famous one was the conquest of Egypt; therefore, he was called “the Conqueror of Egypt” He said:
“By God, the Messenger of God (pbuh) never discriminated between me and Khalid b. Walid and his Companions after we embraced Islam.”
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jami-attirmidhi · 2 months
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JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1834
Narrated 'Ubadah bin As-Samit:
"The Messenger of Allah (ﷺ) said: 'Take from me. For Allah has a way made for them : For the married person who commits adultery with a married person is one hundred lashes, then stoning. And for the virgin who commits adultery with a virgin is one hundred lashes and banishment for a year."
Reference:  Jami` at-Tirmidhi 1434
In-book reference: Book 17, Hadith 14
English translation : Vol. 3, Book 15, Hadith 1434
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everyday-quote · 5 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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riyad-as-salihin · 12 days
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Riyad as-Salihin, The Book of the Remembrance of Allah, Book 15, Hadith 34
Chapter: The Excellence of the Remembrance of Allah
Abud-Darda (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?" They said, "Certainly." He (ﷺ) said, "Remembrance of Allah the Exalted."
[At-Tirmidhi].
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everydaydua · 2 months
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DAILY DUA
Dua to heal the afflicted by the Evil eye or other afflictions
بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللهُ يَشْفِيكَ بِاسْمِ اللهِ أَرْقِيكَ
Translation
In the Name of Allah. I recite over you [for purpose of healing] from all that troubles you, from the evil of every soul or of the eye of an envier. May Allah cure you; with the Name of Allah, I recite over you [for purpose of healing].
Transliteration
Bismil-laahi ar-qeek, min kul-li shai’in yu’dheek, min shar-ri kul-li naf-sin aw ‘ayni kul-li ḥaa-sid, al-laah yash-feek, bismil-laahi ar-qeek
Sources: Muslim No# 2186 ; At-Tirmidhi No# 972
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tawakkull · 2 months
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ISLAM 101: Spirituality in Islam: Part 193
Basira and Firasa (Insight and Discernment)
Literally meaning perception, intelligence, discretion, evidence, and witness, insight (basira) is defined as having an eye of the heart open, deep perception, an ability to see consequences just at the beginning of an act, or foresight. Insight acquires a different, deeper dimension among Sufis. It is considered the sole source of spiritual knowledge obtained through reflective thought and inspiration, the first degree in the spirit’s perception of the reality of things; and a power of conscience that discerns and establishes values originating in the spirit, whereas reason becomes entangled in colors, forms, and qualities. It is also a power of perception so sharpened by the light of nearness to the Divine Being that, when other powers of perception become exhausted by imaginings, it acquires great familiarity with mysteries lying behind things and, without any guide or evidence, reaches the Truth of the Truths, where reason is bewildered.
Seeing is one of the luminous Attributes of God Almighty, and one’s insight, as declared in: We have shared among them (43:32), is proportionate to one’s ability to receive the manifestations of this Attribute. The greatest portion belongs to the one who, having benefited from that Divine Source to the fullest, poured his inspirations into the hearts of his followers, namely the Prophet Muhammad, upon him be peace and blessings. He is the most polished mirror of the Truth’s manifestations, and is unequaled in receiving them. The Divine declaration: Say: This is my path. I call to God on clear evidence and by insight, I and whoever follows me (12:108) points to the greatness of the share of that Divine gift belonging to the prince of the Prophets and his followers.
This matchless perceptiveness allowed that holy traveler on the path of Ascension to reach in one breath the realms beyond corporeal existence, which those devoid of even the least perception regard as dark or unknown or categorically deny. He studied those realms like a book, and traveled on the “slopes” of the Unseen where the archetypal tablets are exhibited and the melodies of the pens of Destiny, which make one’s heart jump, thrilled him. He visited Paradise accompanied by heavenly male and female servants, and received a Divine welcome with the breaths of two bows’ length, or even nearer (53:9), at a point where space and location are undefined or undifferentiated.
The pleasure of observance given by insight sometimes acquires a new, deeper dimension when the believer begins to discern and discover the spiritual dimension and meanings of things and events. His or her spirit experiences other dimensions in this three-dimensional realm, and his or her conscience becomes the eye of existence with which it sees, as well as its pulse and intellect.
In addition to perception and understanding, discernment (firasa) denotes the deepening of insight when perception becomes a source of certain knowledge. Those who discern the manifestations of the light of God, the Truth, own such a radiance that they see everything, every issue, in its full clarity. They are never confused, even when encountering the most intricate, similar elements, and are not lost in particularities. Seeing at the same time, for example, sugar with the sugar cane and hydrogen and oxygen with water, they refrain from all deviation (e.g., pantheism and monism) and recognize the Creator however He is, and the created however it is.
From the face of each individual believer to the face of the universe, every point, word, and line in existence is a meaningful message, even a book, for those to whom the verse: Surely in this are signs for those having insight and discernment (15:75) refers. Those who can look at existence from a point stated in the Prophetic Tradition of: Fear the discernment of a believer, for he sees with the light of God, [1] make contact with reality, become familiar with the invisible side of existence, and, revealing the real face of everything, shed light on events. While some spend their lives in “black holes” they are enraptured with increasing pleasures on Paradise-like “slopes.”
For one endowed with such discernment, existence is a book of countless pages, with each animate or inanimate part of creation being a word shining with thousands of meanings, and the face of existence and each person expressing many hidden realities. Those of true spirituality see such things in the “verses” of that book and in the luminous “phrases” of those verses, and receive from them messages that even the greatest minds among the non-believers are unable to discern. The unimaginable surprises awaiting believers in the other world are according to the rank of each, and are revealed to them together with all the spiritual pleasure that they give.
[1] Al-Tirmidhi, “Tafsir al-Qur’an” 6.
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sunanannasai · 28 days
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Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2410
Abu 'Uthman reported from a man, that Abu Dharrr said:
"I heard the Messenger of Allah say: "Whoever fasts three days of each month has fasted the month in full' or 'will have (the reward of) fasting the month."' 'Asim was in doubt.
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basicsofislam · 3 months
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ISLAM 101: THE HOLY QUR’AN
ISLAM 101: THE HOLY QUR’AN: Part 1
ISLAM 101: THE HOLY QUR’AN: Part 2
ISLAM 101: THE HOLY QUR’AN: Part 3
ISLAM 101: THE HOLY QUR’AN: Part 4
ISLAM 101: THE HOLY QUR’AN: Part 5
ISLAM 101: THE HOLY QUR’AN: Part 6
ISLAM 101: THE HOLY QUR’AN: Part 7
ISLAM 101: THE HOLY QUR’AN: Part 8
ISLAM 101: THE HOLY QUR’AN: Part 9
ISLAM 101: THE HOLY QUR’AN: Part 10
ISLAM 101: THE HOLY QUR’AN: Part 11
ISLAM 101: THE HOLY QUR’AN: Part 12
ISLAM 101: THE HOLY QUR’AN: Part 13
ISLAM 101: THE HOLY QUR’AN: Part 14
ISLAM 101: THE HOLY QUR’AN: Part 15
ISLAM 101: THE HOLY QUR’AN: Part 16
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