#faqr

[sofiasultan]

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This video clip is extracted from video # 15 of the Abyat-e-Bahoo series, in which 𝗦𝘂𝗹𝘁𝗮𝗻-𝘂𝗹-𝗔𝘀𝗵𝗶𝗾𝗲𝗲𝗻, 𝘁𝗵𝗲 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 𝗦𝗮𝗿𝘄𝗮𝗿𝗶 𝗤𝗮𝗱𝗿𝗶 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗴𝘂𝗶𝗱𝗲 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗰𝘂𝗿𝗿𝗲𝗻𝘁 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝘀𝘂𝗰𝗰𝗲𝘀𝘀𝗼𝗿 𝗼𝗳 𝗦𝘂𝗹𝘁𝗮𝗻 𝗕𝗮𝗵𝗼𝗼 (𝗿𝗮), explains Abyat-e-Bahoo. Abyat-e-Bahoo is a renowned collection of Punjabi poetry by Sultan Bahoo (ra) and conveys the teachings of Sufism (Faqr). Sultan-ul-Ashiqeen dedicated 17 years of extensive research and, compiled, as well as explained, Abyat-e-Bahoo in his well-known book 𝑨𝒃𝒚𝒂𝒕-𝒆-𝑩𝒂𝒉𝒐𝒐 𝑲𝒂𝒎𝒊𝒍. Both Urdu as well as English versions of the book are available on our website: www.sultan-ul-faqr-publications.com

In this clip, Sultan-ul-Ashiqeen explains the meaning of the following quatrain from Abyat-e-Bahoo

جے کر دِین علم وِچ ہوندا، تاں سِر نیزے کیوں چڑھدے ھُو

اٹھارہ ہزار جو عالم آہا، اگے حسینؓ دے مَردے ھُو

جے کُجھ ملاحظہ سرورؐ دا کردے، تاں تمبو خیمے کیوں سڑدے ھُو

جے کر مندے بیعت رسولیؐ، پانی کیوں بند کردے ھُو

پر صادق دین تنہاں دا بَاھُوؒ، جو سر قربانی کردے ھُو

Meaning:

If religion is in knowledge merely, why Husayn’s head was impaled!

Eighteen thousand scholars gathered to kill him rather than sacrifice themselves

If they respected Prophet Mohammad, tents wouldn’t be scorched

If they honoured their pledge to the Prophet of Islam, wouldn’t have barred the water

Bahoo declares that the true religion is only with those who sacrifice everything for the Beloved

To watch the complete video, visit our YouTube channel, Sultan Bahoo Official TV

[zainab123]

Prophet Ibrahim (AS), honoured as Khalilullah is highly revered in Islam, Christianity, and Judaism. He was not only the ancestor of many prophets but also a leader in Tauheed (Oneness of Allah), who faced monumental trials with unwavering faith and submission. Tap below to read more: #sultanulashiqeen #sultanbahoo #tehreekdawatefaqr #tdfblog #blog #spirituality #faqr #markazefaqr #sufi #sufism #mysticism #saint #inward #soul #divine #islam #islam https://www.sultan-ul-ashiqeen.com/prophet-ibrahim-and-divine-love/

[goharshahi]

New Video: Faqr Ka Maqsad | Sufi Master Younus AlGohar | ALRA TV https://www.youtube.com/watch?v=CaAv6vpJf-E

Sufi Master Younus AlGohar delves into the true meaning and purpose of Faqr, distinguishing it from concepts like Zuhd and Taqwa. The discussion highlights the necessity of Zikr-e-Qalb in the path of Faqr and exposes the deception carried out in its name. The journey begins with awakening the soul, but who is responsible for this awakening? The conversation also uncovers the biggest challenge faced by seekers on this path. Watch to gain clarity on the realities of Faqr and the obstacles that come with it.

✅ Get the latest updates from ALRA TV on Telegram Messenger. Download Telegram Messenger from the AppStore or Google PlayStore and subscribe to: https://t.me/official_alratv

❓ Question Sufi Master Younus AlGohar directly! Text your questions to us on WhatsApp: +447472540642 or Facebook messenger: http://m.me/alratv

Watch the live recordings of these lectures every day at 22:00 GMT at: http://www.younusalgohar.com

For Izn e Zikr-e-Qalb (Permission for Awakening of the Spiritual Heart) call Shaykh Amjad Gohar on this number +44 (0) 740 1855 568 via WhatsApp.

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Websites: http://www.goharshahi.us/ http://www.theawaitedone.com/ http://thereligionofgod.com http://www.younusalgohar.org/

NEW URDU LANGUAGE WEBSITE http://www.mehdifoundation.com/

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[q-oracao]

sketch idea frenzy

[whassan2025]

Prophet Ibrahim (AS), honoured as Khalilullah is highly revered in Islam, Christianity, and Judaism. He was not only the ancestor of many prophets but also a leader in Tauheed (Oneness of Allah), who faced monumental trials with unwavering faith and submission. Tap below to read more:

[fahadsk]

انسان کو اللہ تعالیٰ نے اپنا راز قرار دیا ہے۔ اسی لیے یہ بڑی پیچیدہ مخلوق ہے۔انسان کی تمام زندگی اپنی ہی ذات سے متعلق رازوں کی گتھیاں سلجھانے میں گزر جاتی ہے۔ کوئی کائنات اور اس کی تخلیق کی تہہ تک پہنچنے کی جستجو میں مشغول ہے تو کوئی اس کرۂ ارض کی حدود سے باہر نکل کر ستاروں پر کمندیں ڈالنے کی جستجو میں مگن ہے۔ مکمل مضمون پڑھنے کے لیے نیچے دیے گئے لنک کو وزٹ کریں:  https://bit.ly/4b3l1kW

[brucestalia]

since al ghul isn't really a surname — it's a title, meaning "of the demon," i started thinking about the different monikers (i.e., organs) that could be attributed to the other members of the family.

ra's is the head, the mind that plots, the will that commands. rúh, the soul, is the unseen force—the essence of the dynasty.

talia al ghul – the heart (qalb) talia is the emotional core of the al ghul family, often torn between loyalty to her father and her love for bruce wayne. her decisions, though calculated, are deeply driven by matters of the heart—love, betrayal, and faith. she embodies passion and connection, making her the family’s qalb.

dusan al ghul – the shadow (dhil) dusan, the "white ghost," operates in the margins of the al ghul legacy. his role is one of quiet devotion, cast aside, yet, always present. his loyalty and sacrifice, earn him the title of the dhil, the shadow that follows without faltering.

nyssa raatko – the spine (amud al-faqr) nyssa is the backbone of resistance and rebellion within the al ghul family. her strength and defiance against her father’s rule position her as the amud al-faqr, the spine, unyielding and essential for standing tall against opposition.

melisande – the blood (dam) melisande represents the lifeline that connects the family to its mortal roots. her role in the al ghul saga may be fleeting, but her influence flows through talia and the family’s lineage, much like blood sustains life. she is the dam, a vital yet often overlooked element.

sora – the lungs (ri'ahtayn) sora, ra’s al ghul’s lost love, is the breath of life that once inspired him. her memory fuels his ambition, and her loss suffocates him. she is the ri'ahtyn, the lungs, symbolising both the life-giving force and the void left behind when it is gone.

damian wayne – the hands (aydi) damian, born of both the waynes and the al ghuls, is the agent of the family’s will. whether building or destroying, his actions carry the burden of legacy. as the aydi, the hands, he represents both creation and conflict, the tangible force that shapes the future.

athanasia al ghul - the pulse (nafas) athanasia is the constant heartbeat that keeps their future alive. she sustains life, binding the waynes and the al ghuls, a reminder that their stength lies not just in their past, but in their ability to endure and evolve. this vitality makes her the nabadh, the pulse, the promise of renewal.

mara al ghul – the eyes (ayn) mara is the family’s watcher, a presence that perceives more than what it reveals. she is a visionary, seeing not just what is before her, but what lies beneath and beyond. she is the ayn, the eyes, ever watchful, attuned to every rhythm and dissonance.

[ we know very little about dusan's wife, but i think that she would be the sawt, the voice, a balance between silence and sound. ]

✦•┈๑⋅⋯ ⋯⋅๑┈•✦✦•┈๑⋅⋯ ⋯⋅๑┈•✦✦•┈๑⋅⋯ ⋯⋅๑┈•✦✦•┈๑⋅⋯ ⋯⋅๑┈•✦

[asma-al-husna]

Allah calls Himself Al-Ghaniyy—The Self-Sufficient, The Independent— on eighteen occasions in the Quran. He is the one without need of anything. Al-Ghaniyy is self-sufficient, free of any dependence, and rich— while all of His creatures stand in need of Him!

The Independent, The Wealthy, Self-Sufficient

Ghaniyy comes from the root ghayn-noon-yaa which points to four main meanings. The first main meaning is to be self-sufficient and independent and the second to be free from needs or wants. The third main meaning is to be satisfied and content and the fourth to be wealthy and rich.

This root appears 73 times in the Quran in five derived forms.  Examples of these forms are aghnaa (availed), yughnee (benefits, avail)  and istaghnaa (considers himself self-sufficient).

Linguistically, ghina is used to refer to the concept of independence because of being self-sufficient. The opposite is faqr, which refers to poverty, being in need. Faqeer is used to describe a poor person. In reality no one is in absence of need of Allah ‘azza wa jall and everyone is dependent on no one other than Him. Therefore Al-Ghaniyy is the only One who truly transcends all needs, is completely satisfied, and the One upon whose wealth, riches, and blessings all others depend!

Al-Ghaniyy Himself says: But if you disbelieve – then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy [Quran, 4:131] …And whoever turns away – then indeed, Allah is the Free of need, the Praiseworthy [Quran, 60:6]

True Praise Belongs to Al-Ghaniyy

In the Quran, Allah ‘azza wa jall combines His name Al-Ghaniyy ten times with His name Al-Hameed (The Praiseworthy). For example, the believers are instructed to spend of their wealth in charity, however Allah ‘azza wa jall is far Richer from needing their charity, but the purpose is that the distance between the rich and the poor becomes less. [Tafseer ibn Katheer]

Of whatever is given, it is the piety behind it that will reach Al-Ghaniyy, as He reveals: It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. [Quran, 22:37]. Whenever a believer gives in charity with a sincere intention, he should know that Allah is the Most Rich and He will reward him for his charity and multiply it many times. And complete praise and thanks is to Him, as no one can do Him a favour, for everything is His own creation and invention!

How Can You Live by This Name?

1. Don’t let wealth distract you.
No matter how wealthy you are, good-looking or of good career, remind yourself Who is the real owner of everything.O mankind! You are the poor ones in need of Allah, where as Allah is the Rich Beyond Need , the Praiseworthy. [Quran, 35:15] So use your money, power and position to please Him only.

2. Thank Al-Ghaniyy.
Whenever anything of wealth comes your way, for example a promotion through work, a financial gain, or anything of benefit to you, make sure the first thing you do is to thank Al-Ghaniyy and to ask Him to aid you to use it wisely and make it a source of barakah (blessings) for you. Musa said: If you were to be ungrateful, you and everyone on Earth, Allah is Rich Beyond Need, Praiseworthy. [Quran, 14:8]

3. Be content.
The Prophet salallahu ‘alayhi wa sallam said: Richness is not having many possessions. Rather, true richness is the richness of the soul. [Al-Bukhaaree] Remind yourself that the highest degree of wealth is contentment with the decree of Allah ‘azza wa jall. Strive for ridaa, which means you are satisfied with whatever Al-Ghaniyy gives you or withholds from you as this is the ultimate key to the tranquility of your soul.

4. Don’t beg or ask from others when there is no need.
The Prophet salallahu ‘alayhi wa sallam said: It is better for anyone of you to take a rope and bring a bundle of wood over his back and sell it, and Allah will save his face because of that, rather than to ask the people who may or may not give. [Al-Bukhaaree] As a Muslim you should strive to not burden other Muslims or be lazy and inactive.

You should never ask from others just to increase your wealth. The Prophet salallahu ‘alayhi wa sallam warned: Whoever begs from the people in order to accumulate wealth, it is as if he is asking for a live coal, so let him ask for a little or a lot. [Muslim] The Prophet mentioned three cases in which it is allowed to ask the help of others: in case of repaying debts, when a calamity has stricken and all your wealth is destroyed or when one is stricken with poverty and three trust-worthy persons can testify for this. [Muslim]


5. Ask Al-Ghaniyy.
Use the beautiful and comprehensive supplication of Musa ‘alayhi sallam while realizing your need of Al-Ghaniyy:
رَبِّإِنِّيلِمَاأَنزَلْتَإِلَيَّمِنْخَيْرٍفَقِيرٌ(28:24)
My Lord! Truly, I am in need of whatever good that You bestow on me! [Quran, 28:24]

6. Give of what you love.
When you give charity there are two very important instructions: only give from halaal wealth or belongings and don’t give what you would dislike for yourself. Ibn ‘Abbas radiayallahu ‘anhu mentioned as reported in tafseer Ibn Katheer:  Allah commanded them  to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves.

Giving of what you love is something lost in our modern day, individualistic society. How many times do we give away old, even broken clothes in charity? Al-Ghaniyy knows you best. Reflect on this crucial statement:  By no means shall you attain Al-Birr, unless you spend of that which you love [Quran, 4:92] So give away something you love yourself and you will feel the effect on your heart!

O Allah, Al-Ghaniyy, we know that You need none and all need you. Make us recognize our poverty in front of You and always make us thankful for the wealth You bestow on us and aid us to use it for Your sake. Adorn us with contentment with Your decree and make us of those who give away of what they love, ameen!

[alpaca-clouds]

Isaac's Religion: Sufism and Self-Flagellation

Alright, I talked about this yesterday already - but let me get a bit more into it.

First, let me reiterate once more: Sufism is often called Islamic mysticism. Asceticism is a very core part of it, but whether or not self-flagellation is part of this practice is a topic of much religious debate. While the general core of sufism is to use tazkiyah (self-purification) to get to reaching ihsan ("beauty of the soul") and ultimately fitra (purity).

Usually the parts and stages of this are:

Repentance (tawbah)

Abstention (wara)

Asceticism (zuhd)

Poverty (faqr)

Patience (ṣabr)

Confidence (tawakkul)

Contentment (riḍā’)

And as I said before: In Islam, like in many other religions, there are generally two very contradicting views on what the body is to the soul. Either the body is a thing that was given to us by God and hence should not be altered (at least not unnecessarily - some argue not at all, some say at least to treat illness is okay), or the body is just a temporary vehicle for our soul. Folks with the second opinion generally see it as more permissable to commit stuff like self-flagellation, while folks who hold the first view will usually not.

For this we should probably first talk about tatbir. Now, is this just another Arab vocabel that I am throwing at you? Yeah, it absolutely is, but this is not completely random - because as so often, religions have specific names for their practices.

Tatbir is a practice among Shia Muslims mainly, going back to the death of Husayn ibn Ali and his men in the early years of Islam, during one of those battles that established the religion. Some Shia Muslims commit to this practice on the day of Ashura (remembrance), which to them is about remembering those who died in the early time. (Mind you: In Sunni Islam Ashura is about remembrance of the old Prophets like Moses and Noah.) And some of those Shia Muslims then perform tatbir to themselves feel the pain that those matyrs have suffered. This tatbir is usually performed through beating themselves either with a chain and a sword until they bleed. There are some more extreme practices, but for my own well-being and yours I will not go further into them.

Those of you, who have read my blog yesterday, will note one thing: "But did you not say, that Sufism came from Sunni-Islam?" Yes, I did. But I also said that it is considered to be a lot closer to Shia Islam these days.

In Shia-Islam it is a very theological discussion on whether or not Tatbir should be permitted, given that in general self-harm is prohibited.

But again, Sufism is in the end a practice that is apart from Shia and in general is neither Shia nor Sunni fully. So how is this connected.

Well, it is complicated. Generally speaking tatbir is not that typical in Sufism - at least not outside of India/Pakhistan. In India and Pakhistan, tatbir has a similar tradition as in Shia: there was a philospher and religious Sufi man, who became a matyr and on the day of his death Sufi in India and Pakhistan usually will do some form of tatbir (again, do not google it, please, because this specific practice is quite gruesome) to remember him. However, Isaac quite clearly is not Indian.

And because I am fully misusing this to get you to learn stuff, I am once more evading the topic to talk about sama.

You remember the Captain when Isaac says he is a Sufi? He says: "The spinning kind or the self-flagellating kind?" So, we need to talk about sama.

These are also Sufi. Whirling dervishes to be exact. It is a Sufi-practice that was quite widely spread in the Ottoman Empire and is even today quite widely practiced in Turkey. You probably have seen this in some "Travel Turkey" advert at some point.

And this is the moment where I can finally talk about Rumi. While Rumi (full name Jalāl al-Dīn Muḥammad Rūmī) only lived in the 13th century, he was very, very influential to Sufism from then on. And chances are that Isaac is quite aware of at some of Rumi's writing.

I might note: Reading Rumi's writings is something I can really recommend to anyone, because it really is quite interesting at the very least. But the long and short of it is: He was raised as a Sufi and was a fatma, just like his father. He was quite educated in it, but according to himself never found himself quite in it, until he met Shams-e Tabrizi, a dervish and philospher, who became his master and closest friend, until he mysteriously vanished. (To this day we do not know what happened to him. A lot of people assume he was murdered.) He taught Rumi about the importance of the loss of self because only those who gave up on the self could find their way to God. And in some way him disappearing allowed Rumi to find this exact kind of loss of self that he had been teaching about.

And this is what sama - the whirling - is about. It is a religious praxis meant to put the practitioner into a sort of ecstasis that allows them to loose the self.

Again, please note: I am breaking this down as shortly as I can, because frankly... otherwise this is going to be a whole essay.

This brings us back to the self-flagallation again. Because here is the thing. I really poured through papers and books on the topic, but I cannot find anything other than the Indian Sufis who have a practice of self-flagallation, though some Sufi still practice it in the same way that the Shia do.

However, I do not think that really in Isaac's case his self-flagallation is linked to some respect for martyrdom. Rather I would argue this is very much about the loss of self - so similar to sama. Especially as he does seem to practice it almost daily, which given that he is living at a time without antibiotics... is most certainly not quite the best idea.

I personally would guess that to him it is actually very much a form of self-harm that he to himself explains away as religious practice. While yes, some Shia practice tatbir even outside of Ashura, the way he practices it does not really come across as tatbir. So, yes. My personal reading is, that he probably knows that tatbir is a thing, knows about sama and the general idea of dervishes trying to lose the self, and kinda put it together, because his mental health is not the best - on the basis of him being traumatized. To him it is a spiritual religious practice. But it is not one he learned from his family or whoever he has gotten his basic religious education from. It is something he put together while he was stranded in Europe and apart from his culture.

[hadeth]

عَنْ سُهَيْلٍ، قَالَ كَانَ أَبُو صَالِحٍ يَأْمُرُنَا إِذَا أَرَادَ أَحَدُنَا أَنْ يَنَامَ أَنْ يَضْطَجِعَ عَلَى شِقِّهِ الأَيْمَنِ ثُمَّ يَقُولُ ‏ "‏ اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ رَبَّنَا وَرَبَّ كُلِّ شَىْءٍ فَالِقَ الْحَبِّ وَالنَّوَى وَمُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْفُرْقَانِ أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَىْءٍ أَنْتَ آخِذٌ بِنَاصِيَتِهِ اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىْءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىْءٌ وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىْءٌ وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىْءٌ اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ ‏"‏ ‏.‏ وَكَانَ يَرْوِي ذَلِكَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ صحيح مسلم حديث ٢٧١٣

Suhail reported that Abu Salih used to command us (in these words): When any one of you intends to go to sleep, he should lie on the bed on his right side and then say:“ "Allahumma Rabbas-samawati wa Rabbal-ardi, wa Rabba kulli shay'in, faliqal-habbi wan-nawa, munzilat-Tawrati wal-Injili wal-Qur'anil-‘Azim. A'udhu bika min sharri kulli dabbatin Anta akhidhun binasiyatiha, Antal-Awwalu fa laysa qablaka shayun, wa Antal-Akhiru, fa laysa ba'daka shayun’, Antaz-zahiru, fa laysa fawqaka shayun’, wa antal-batinu fa laysa dunaka shay’, aqdi 'annid-dayna waghnini minal-faqr " O Allah. the Lord of the Heavens and the Lord of the Earth and Lord of the Magnificent Throne, our Lord, and the Lord of evervthina, the Splitter of the grain of corn and the datestone (or fruit kernal), the Revealer of Torah and Injil (Bible) and Criterion (the Holy Qur'an), I seek refuge in Thee from the evil of every- thing Thou art to sieze by the forelock (Thou hast perfect control over it). O Allah, Thou art the First, there is naught before Thee, and Thou art the Last and there is naught after Thee, and Thou art Evident and there is nothing above Thee, and Thou art Innermost and there is nothing beyond Thee. Remove the burden of debt from us and relieve us from want." Abu Salih used to narrate it from Abu Huraira who narrated it from Allah's Apostle (peace be upon him). Sahih Muslim 2713a In-book reference : Book 48, Hadith 82

هذا دعاءٌ عظيم، يحسنُ بالمسلم أن يُحافظَ عليه كلَّ ليلةٍ عندما يأوي إلى فراشه، وهو مشتملٌ على توسُّلاتٍ عظيمة إلى الله تبارك وتعالى بربوبيِّته لكلِّ شيء؛ للسموات السبع، والأرضين السبع، والعرش العظيم، وبإنزاله لكلامه العظيم ووحيه المبين، بأن يحيط الإنسانَ برعايتِه ويكلأه بعنايته، ويحفظَه من جميع الشرور. ومشتملٌ على توسُّل إلى الله جلَّ وعلا ببعض أسمائه العظيمة الدَّالَّة على كماله وجلاله وعظمته وإحاطته بكلِّ شيء، بأن يقضي عن الإنسان ديْنَه ويُغنيه من فقره.

قوله: «اللَّهُمَّ رَبَّ السَّمَوَاتِ، وَرَبَّ الأَرْضِ، وَرَبَّ العَرْشِ العَظِيمِ» أي: يا خالقَ هذه الكائنات العظيمة ومبدعها وموجدها من العدم. وقد خصَّ هذه المخلوقات بالذِّكر: لعظمها، وكبرها، ولكثرة ما فيها من الآيات البيِّنات والدلالات الباهرات على كمال خالقها وعظمةِ مُبدِعها، وإلاَّ فإنَّ جميعَ المخلوقات صغيرها وكبيرها، دقيقها وجليلها فيها آيةٌ بيّنةٌ على كمال الخالق وعظمة المبدع سبحانه.

ولهذا عقَّب هذا الدعاء بقوله: «رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ»؛ وهذا تعميمٌ بعد تخصيص، لئلاَّ يُظنَّ أنَّ الأمر مختصٌّ بما ذُكر.

وقوله: «رَبَّ العَرْشِ العَظِيمِ» فيه دلالة على عظمة العرش، وأنَّه أعظمُ المخلوقات، وقد جاء في الحديث عن النَّبِيِّ صلى الله عليه وسلم أنَّه قال: ((ما الكرسيُّ في العرش إلاَّ كحلقة من حديدٍ أُلقيت بين ظهري فلاةٍ من الأرض)) ، وإذا كان هذا المخلوق بهذه العظمة والمجد والسَّعَة، فكي�� بخالقه ومُبدِعه سبحانه وتعالى!!.

وقوله: «فَالِقَ الحَبِّ وَالنَّوَى» من الفلْق وهو الشَّقُّ، أي: الذي يشقُّ حبَّة الطعام ونوى التمر وغيره لتخرج الأشجار والزروع؛ فإنَّ النباتات إمَّا أشجارٌ أصلها النّوى، أو زروعٌ أصلها الحَبُّ، والله سبحانه لكمال قُدرته وبديع خلقه هو الذي يفتح هذا الحبَّ والنَّوى اليابس الذي كالحجر لا ينمو ولا يزيد، فينفرج وتخرج منه الزروعُ العظيمةُ والأشجارُ الكبيرة. وفي هذا آيةٌ باهرةٌ على كمال المًبدِع وعظمةِ الخالقِ سبحانه، قال الله تعالى: {إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى}[الأنعام:95] .

وقوله: «وَمُنْزِلَ التَّوْرِاةِ وَالإِنْجِيلِ وَالفُرْقَانِ»؛ هذا فيه توسُّلٌ إلى الله عز وجل بإنزاله لهذه الكتب العظيمة المشتملة على هداية الناسِ وفلاحهم وسعادتهم في الدنيا والآخرة، وقد خصَّ هذه الكتبَ الثلاثة: لأنَّها أعظمُ كتب أنزلها الله، وذكَرها مرتّبةً ترتيباً زمنياًّ، فذكر أوَّلاً التوراةَ التي أُنزلت على موسى عليه السلام، ثمَّ الإنجيل الذي أُنزل على عيسى عليه السلام ثمَّ الفرقان وهو القرآن الكريم الذي أُنزل على محمَّد صلى الله عليه وسلم، وهو خاتمة الكتب المنزلة وناسخ لما قبله.

ثمَّ قال بعد ذكره لهذه الوسائل العظيمة: «أعوذ بك مِن شرِّ كلِّ دابَّةٍ أنت آخذٌ بناصيتها»؛ وهذا شروعٌ في ذكر رغبة الإنسان وحاجته ومطلوبه من ربِّه سبحانه، وقوله: «أعوذ بك» أي: ألتجئُ وأعتصمُ بك وأحتمي بجنابك «من شرِّ كلِّ دابَّةٍ أنت آخذٌ بناصيتها» والدابَّة هي كلُّ ما يدبُّ على الأرض، وهو يشمل الذي يمشي على بطنه أو على رجلين أو على أربع، قال الله تعالى: {وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى أَرْبَعٍ}[النور:45].

وقوله: «أنت آخذٌ بناصيتها» فيه دلالةٌ على أنَّ المخلوقات كلَّها داخلةٌ تحت قهره وسلطانه، فهو سبحانه آخذٌ بنواصيها قادرٌ عليها، يتصرَّف فيها كيف يشاء ويحكم فيها بما يريد. قال اللهُ تعالى فيما ذكره عن هود عليه السلام: { مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا}[هود:56] والنَّاصيةُ: مقدَّم الرأس.

ثمَّ قال متوسِّلاً إلى الله سبحانه ببعض أسمائه الحسنى وصفاته العظيمة : «اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ البَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ»؛ وفي هذا دلالةٌ على أوَّليَّةِ الله سبحانه وأنَّه قبل كلِّ شيء، وأبديَّتِه سبحانه وبقائِه بعد كلّ شيء، وعلوِّه على خلقه واستوائِه عل�� عرشه وفوقيَّتِه، وأنَّه الظاهرُ الذي لا شيء فوقَه، وقُربِه سبحانه من خلقه وإحاطتِه بهم، وأنَّه جلَّ وعلاَ الباطنُ الذي لا شيءَ دونه. ومدارُ هذه الأسماء الأربعة على بيان إحاطة الربِّ سبحانه، وهي إحاطتان: زمانية ومكانية؛ أمَّا الزمانية فقد دلَّ عليها اسمُه «الأوّل» و«الآخر»، وأمَّا المكانيّة فقد دلَّ عليها اسمُه «الظّاهر» و«الباطن»؛ هذا مقتضى تفسير النَّبِيِّ صلى الله عليه وسلم، ولا تفسير أكمل من تفسيره.

وقوله: «اقْضِ عَنَّا الدَّيْنَ، وَأَغْنِنَا مِنَ الفَقْرِ» هو سؤال الله تبارك وتعالى وطلب منه سبحانه بعد تلك التوسُّلات.

وقوله: «اقْضِ عَنَّا الدَّيْنَ» أي: أَدِّ عنَّا حقوق الله وحقوق العباد من جميع الأنواع، وفي هذا تبري الإنسان من الحَول والقوَّة، وأنَّه لا حول ولا قوة له إلاَّ بالله العظيم.

وقوله: «وَأَغْنِنَا مِنَ الفَقْرِ» والغنى: هو عدم الحاجة، والفقر: خلو ذات اليد، والفقير هو مَن وجد بعضَ كفايته، أو لَم يجد شيئاً أصلاً.

ومن المعلوم أنَّ الدَّينَ والفقرَ كلاهما هَمٌّ عظيمٌ، قد يؤرق الإنسانَ ويمنعه من النوم، فإذا لَجأ العبدُ إلى الله وطلب منه سبحانه مدّه وعونه متوسِّلاً إليه بتلك التوسُّلات العظيمة، فإنَّ نفسَه عندئذٍ تسكن وتطمئن، وقلبَه يرتاح ويهدأ؛ لأنَّه وكل أمرَه إلى مَن بيده أزمَّة الأمور ومقاليد السموات والأرض، ولَجأ إلى مَن أمرُه إذا أراد شيئاً أن يقول له كن فيكون، وكيف لا يطمئنُّ القلبُ وقد تعلَّق بِمَن هذا شأنه. شرح أذكار النوم للشيخ البدر

Hadith Translation/ Explanation : English French Spanish Turkish Urdu Indonesian Bosnian Russian Bengali Chinese Persian Tagalog Indian Uyghur Kurdish Hausa : https://hadeethenc.com/en/browse/hadith/6335

[sofiasultan]

[zainab123]

Sultan-ul-Ashiqeen is the present leader of Sarwari Qadri Order and perfect spiritual guide of this era. He has written 24 books of fundamental importance on Faqr and Sufism. Sultan-ul-Ashiqeen’s quotes and statements related to Faqr and Sufism are in accordance with the Quran and Hadith.

[everydaydua]

Dua after the last tashahhud and before salaam #8

اللَّهُمَّ بِعِلْمِكَ الْغَيْبِ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْرًا لِي ، وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْرًا لِي ،

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ ،

وَأَسْأَلُكَ نَعِيمًا لَا يَنْفَدُ ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ ، وَأَسْأَلُكَ الرِّضَا بَعْدَ الْقَضَاءِ ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ ،

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْـنَةٍ مُضِلَّةٍ

اللَّهُمَّ زَيِّـنَّا بِزِينَةِ الْإِيمَانِ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

Translation

O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know such life to be good for me and take me if You know death to be better for me.

O Allah, make me fearful of You whether in secret or in public and I ask You to make me true in speech, in times of pleasure and anger. I ask you to make me moderate in times of wealth and poverty,

and I ask You for everlasting bliss and joy which will never cease. I ask You to make me pleased with what You have decreed and for an easy life after death.

I ask You for the sweetness of looking upon Your Face and a longing to encounter You in a manner which does not entail a calamity which will bring about harm, nor a trial which will cause deviation.

O Allah, beautify us with the adornment of faith and make us of those who guide and are rightly guided.

Transliteration

allaahumma bi‛ilmik-al-ghaybi wa qudratika ‛alal-khalqi aḥyinee maa ‛alimtal-ḥayaata khayran lee, wa tawaffanee idhaa ‛alimtal-wafaata khayran lee,

allaahumma innee as’aluka khashyataka fil-ghaybi wash-shahaadah, wa as’aluka kalimat-al-ḥaqqi fir-riḍaa wal-ghaḍab, wa as’alukal-qaṣda fil-ghinaa wal-faqr,

wa as’aluka na‛eeman laa yanfadu, wa as’aluka qurrata ‛aynin laa tanqaṭi‛u, wa as’aluk-ar-riḍaa ba‛dal-qaḍaa’i, wa as’aluka bardal-‛ayshi ba‛dal-mawt,

wa as’aluka ladh-dhatan-naẓari ilaaa wajhika wash-shawqa ilaa liqaa’ika fee ghayri ḍarraa’a muḍirratin wa laa fitnatin muḍillah

allaahumma zayyinnaa bi zeenatil-eemaani waj‛alnaa hudaatan muhtadeen

Sources: An-Nasa'i No# 1305, 1306

[myauditionfordrphil]

About time that people realise that building a temple does not count as development, it's good and all and I have no problem with it but it's not real development. Building airports and highways isn't effective if you plunder the houses of lower caste people to build it. Unfortunately the main media didn't talk about that but guess what people talk when you ruin their livelihood. I myself have been living in Lucknow since birth and the only development done is done in the Lucknow extension not in the main city (which is like 90% of the city) it is easy to make expressways and ring roads in a posh open area but when it comes to the main city nothing has been done, the last thing I can remember was Akhilesh having the balls to build the flyover in the most fucking crowded market of the city. The roads of the main city are horrible to an extent that ppl with back pain refrain from going out at all, drainage system so bad that a little rain causes a bloody flood and cleanliness, traffic rules are negligible... The only time when the main city (Old Lucknow) was in shape was when the G20 summit was held, everything thing was re-painted and decorated but as soon as the summit ended they took everything back even the fucking potted plants on the divider. I know I ranted too much but I love my city and it's about time that people start to wake up and realise that these buffoons will do absolutely nothing in the name of development, the only thing they'll do is target specific communities and brag about cultural development when literal UNESCO World Heritage sites are crumbling in the heart of the city. Anyways very fucking happy that people are not satiated with their religious propoganda and are respecting and following their religion without being toxic. Let's gooo UP, apne logon par itna faqr kabhi nahi hua 🥹

[whassan2025]

Sultan-ul-Ashiqeen is the present leader of Sarwari Qadri Order and perfect spiritual guide of this era. He has written 24 books of fundamental importance on Faqr and Sufism. Sultan-ul-Ashiqeen’s quotes and statements related to Faqr and Sufism are in accordance with the Quran and Hadith.