#Ialam

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 169

Secret

Meaning something kept hidden from the knowledge or view of others, sir (secret) is a spiritual faculty deposited in the heart as a Divine trust. As a Divine trust, it has the same significance for the heart as spirit has for the body. Will-power, the mind, feelings, and the heart are the four pillars of the conscience and human conscious nature-these are called “the heavenly faculties”–that are given by the Lord in the same way that a secret is a faculty and dimension of the heart. Each of the pillars of conscience has a function and goal particular to it with respect to the relationship between the Lord and His servants. Will-power is charged with submission and devotion to the Lord, the mind with acquiring the necessary information to know God, the feelings with love of God, and the heart with a vision of God’s “Face.” As for secret, it is open to and innately charged with discovering Divine secrets.

All creation has been brought into existence by the Power of the Necessarily Existent One. This gives rise to a relationship between the Creator as Lord (One Who sustains, brings up, and protects the creation and administers life) and the creation, the things and beings, of which He is Lord. This relation contains secrets that are concerned with God’s Lordship and which are called the “secrets of Lordship.” Lordship manifests itself, first of all, in the heart: the seekers feel this manifestation developing as they learn more about Him and in a deeper manner, until the point where they experience the concentrated manifestation of the Divine Names in themselves and see the whole of creation, including themselves, as consisting only in the manifestation of those Names. Finally, they obtain the pleasure of witnessing the Lord in everything with all His Names. This witnessing opens to them the door of some Divine secrets called the “secrets of manifestation.”

Some have interpreted secret as meaning a heart that is purified of all carnal vices and stains caused by attachment to anything else other than the Lord, and which has a clear relationship with the world of spirit.

Based on the verse (11:31), God knows the best whatever is in their inner worlds, we can describe a secret as being a pure bosom full of loyalty and faithfulness, open to Prophetic messages, and preferring God and the other world to all else. We can regard secret in this sense as being the heart at the level of secret.

Some have viewed the qualities mentioned here as the reasons or means of a secret’s rising in the heart. When God prepares a heart to have these qualities, endowing it with the possibility and opportunity of accepting religion, the acceptance of God’s Existence and Oneness, the confirmation of the afterlife, and the affirmation of the Prophets, the heart immediately uses this possibility and opportunity and tries to achieve the goals that can be achieved through secret. In other words, since God knows that such a heart will use this Divine trust-secret-in the best way possible, out of His special grace, He causes it to flourish. For it is He Himself Who declares (6:53): Does God not know best who are the thankful?

Such a pure, elevated heart or its owner are indicated sometimes by, Surely God loves a servant who is pious, indifferent to all save Him, and has unknown depths,[1] and sometimes by, How many servants there are, whose hair is untidy, and who are repulsed from doors, and denied respect and attention, but if they swear by God for something, God does not prove them to be untrue.[2]

In view of the above explanations, the people of secret can be divided into three classes:

The people of truth whose eyes do not see any save God, and who always pursue His good pleasure and know how to resist the carnal self. Their aims, for which they make every effort, are so sublime that they cannot be prevented by any worldly desire, and are so pure that they are in accord with the Divine commandments, and their lives are ordered to gain eternal happiness. The ways they follow are free of any doubt, and they are always aware of God’s purpose in any of their acts, even for a millisecond. They avoid fame and any distinction, knowing that servanthood to God is the aim of their existence; they value it above all worldly and other worldly considerations. Their daily lives are described in the following verse (24:36-37): In houses which God has allowed to be exalted and in which His Name is mentioned: therein are men who glorify Him in the morning and evening and whom neither trade nor buying prevents from mention of God and establishing the Prayer and paying the prescribed Alms; who fear a day when hearts and eyes will be over-turned.

The faithful souls who try to hide from others their degree of relationship with God and their rank with Him: they keep the Divine gifts granted to them concealed from others, as if they were guarding their chastity, and although each is a star in the heaven of sainthood, they all try to appear as if they were but fireflies. Though each is a dove striving on God’s way, they prefer to appear like magpies, knowing themselves to be nothing, even when they are declared in the heavens to be so holy as to be among the worthiest in the sight of God. In serving on God’s way, they are extra-ordinarily active, dynamic and humble, although they outstrip all others; they are altruistic and disinterested when it is their turn to receive wages; they have no expectations in this world. They are described in the following verse (5:54): A people whom He loves, and who love Him, and who are most humble towards the believers, and dignified and commanding in the face of the unbelievers, continuously striving in God’s way in solidarity, and fearing not the censure of anyone to censure them.

When they are alone with God in devotion, they are extra-ordinarily profound, while being exceptionally wise and successful in worldly affairs. They are remarkably careful and determined when guarding the honor of their community, and they hold themselves as aloof as possible from mean acts which may bring disgrace upon them or may cause others to feel suspicious.

The heroes have reached the summit of perfection under the care and protection of the All-Preserving and with the help of the All-Helping: they do not spend even a moment without Him, and use every event, thought and consideration as a means to mention Him. Self-annihilated in His company, they live unaware of themselves. Whatever good they do for others and whatever service they render on God’s way, they conceal it, not only from others, but also from themselves. Even if they sometimes feel some pride in themselves, they regard this as if it were a terrible affliction and immediately try to escape. They spend their lives amidst ecstasy and exhilaration, and rejoice in the Divine compliments, and in His special help and perfect care. These heroes are unknown among people and remain hid-den, enveloped by secrets, although they are God’s favorites and among the most vital elements of existence. God, the Truth, looks at things with their eyes and the universe is fed with the pure water of their secrets.

O God! Help us with mentioning You, and being thankful to You, and worshipping You properly.

And may Your blessings and peace be on our master Muhammad, the master of those who regularly worship God in the best way possible and with sincerity, and on his family and all of His Companions. [1] Al-Muslim, “Zuhd,” 11. [2] Al-Muslim, “Birr,” 138; Al-Tirmidhi, “Manaqib,” 54.

[lifeofresulullah]

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

The Conquest of Khaybar: Part 1

(7th year of the Migration, toward the end of the month of Muharram / AD 628)

Khaybar was a city located on a volcanic area and having seven strong castles. It was on the way of Damascus and in the north west of Madinah; it was about 100 miles (161km) away from Madinah.

Most of the Jews that were expelled from Madinah because they violated their treaty with the Messenger of God had settled there and they virtually transformed Khaybar to a center for Jews.

As we have mentioned before, the Jews living there caused the Battle of Khandaq to take place by organizing all of the Arab tribes around and leading them to Madinah. After the Battle of Khandaq, they did not behave well and they slandered and talked against Muslims everywhere.

On the other hand, they made a new treaty with Makkan polytheists. According to this treaty, the people of Khaybar would attack Madinah if the Prophet walked against Makkah; if the Prophet walked against Khaybar, the Qurayshi polytheists would attack Madinah. However, their plan failed due to the Treaty of Hudaybiyah.

The Messenger of God protected Madinah from the polytheists by signing the treaty with them. However, the north side (where Khaybar Jews lived) was still deprived of security. It was necessary for the acceleration of the Islamic development to make the north secure.

Besides, the greatest trade destination for Arabs was Damascus. The Jews were on this way and started to develop as a strong element. It was a danger in terms of Islamic development.

All of those reasons made it necessary for Muslims to settle the issue of Khaybar.

Moreover, God Almighty had promised Muslims the conquest of Khaybar in the chapter of al-Fath while returning from the Expedition of Hudaybiyah.

Setting off from Madinah

The Messenger of God decided to go Khaybar and told his Companions to get ready for the expedition.

Many people who had avoided joining the Expedition of Hudaybiyah due to their fear wanted to join the Expedition of Khaybar due to the booty to be obtained from this productive and fertile city. They said, “We want to go to Khaybar with you.”

Thereupon, the Prophet said, “Those who will fight in the way of exalting the name of God as it is necessary should get ready. Nobody else can come with us. They will not be given anything out of the booty.”He declared it openly to the people of Madinah.

This order of the Messenger of God clearly teaches us that jihad in the way of God needs to be made for the sake of God and without expecting or even thinking of any material returns.

Besides, the lofty and luminous aim of war in Islam is exalting the name of God.

Upon the order of the Messenger of God, Muslims gathered at once. There were 1600 people, two hundred of whom were cavalrymen.They were the Muslims that would set off from Madinah together with the Prophet. Afterwards, when the Prophet was in Khaybar, four hundred Muslims from the tribe of Daws, among whom was Abu Hurayra, and Muslim migrants who returned from Abyssinia would join the Islamic army.

Moreover, there were twenty women together with Umm Salama, one of the wives of the Prophet, in the Islamic army that set off from Madinah. They were going to treat the wounded mujahids, cook and meet the needs of the mujahids during the battle.

The Prophet appointed Siba’ b. Urfuta from Ghifar as his deputy in Madinah and set off toward Khaybar with his army toward the end of the month of Muharram.

The mujahids who had been painted by the spiritual paint of the prophethood proceeded with enthusiasm. Amir b. Aqwa, the poet, expressed his excitement and loyalty with the following poem: “O God! If you had not guided us, we would not have found the right path; we would not pay zakah nor perform prayers. When a nation walks against us and tries to make us exit from our religion, send tranquility to our hearts and make our feet strong when we fight.”

The Prophet asked who recited the poem. When he was told that Amir b. Aqwa recited it, he said, “May God show mercy on him!”

The mujahids hesitated for a second because this prayer meant that Amir was going to be martyred.

“He is neither deaf nor absent…”

The mujahids proceeded uttering takbirs. The earth and the sky resounded with the sound of takbirs. Once, they uttered takbir very loudly: “Allahu Akbar! Allahu Akbar! La ilaha illallahu Allahu Akbar!”

Upon this act of the Companions, the Messenger of God said, “Show mercy to your souls; do not shout so loudly. You are not addressing a dead being or a being that is absent. You are praying God, who knows and hears everything and who is near to everything from anything else.”

Yes, God, to whom we pray, is neither deaf nor absent. He is nearer to us from our jugular veins with His knowledge, will and power: “It was We who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.”

Only He knows the most secret things in our hearts; therefore, He answers our requests and meets our needs.

The Messenger of God prayed his lofty Lord as follows wherever he stopped for a break:

“O God!  I take refuge in you from the worries about the future, sorrows of the past, weaklessness, laziness, stinginess, cowardice, heavy debts, and the inflictions of oppressors and unjust people.”

The Islamic Army is in Raji’

The Prophet reached a place called Raji’ with his army and stopped there. It was a place between Kahybar and the land of Ghatafans. There was a reason why they stopped there. Khaybar Jews had asked helped from Ghatafans and they had accepted; they said Jews could come to their castles and fight against the Islamic army together.  The Messenger of God was informed about it. In order to prevent this help, he made this offer to Ghatafans:  “If you do not help Jews, we will give you the crop of the dates of Khaybar to be conquered for one year.” However, they did not accept the offer.

Thus, the Prophet aimed to prevent any help that could come from Ghatafans to Jews by settling there. As a matter of fact, Ghatafans could not help Khaybar Jews and had to stay in their land when the Messenger of God settled in Raji’.

The Islamic Army is in front of Khaybar

Later, the Prophet left Raji’ with his army and proceeded to Khaybar. They reached Khaybar at night. The Prophet did not use to attack at night; so he waited for the morning.  

The Prayer of the Prophet

When the Messenger of God reached in front of Khaybar, he prayed as follows: “O God, who is the Lord of the skies and what they shade! O God, who is the Lord the earth and those on the earth! O God, who is the Lord the devil and those that the devil misguides! O God, who is the Lord of the winds and what they blow! We wish from you the goodness of this city, the wellbeing of its people and the goodness of everything in the city. We take refuge in you from the evil of this city, of this people and of everything in it!”

The Prophet prayed like that whenever he entered a city.

When the people of Khaybar woke up in the morning, took their tools to go to their fields and left the castle, they saw the Islamic army in front of them. They were astonished; they shouted, “There is Muhammad and his army” and ran back to their castle.

They faced something unexpected. Many of them did not think it to be possible for the Prophet to leave Madinah and to come there to fight them. Their castle was strong; they had many men; they had plenty of weapons; therefore, they thought the Messenger of God could not face the risk of fighting them. That was what they had thought. However, it did not turn out to be like that; so, they were astonished.  

When the Messenger of God saw their astonishment and that they ran back to their castle in panic, he said,“Allahu Akbar, Allaha Akbar! Kharibat Khaybar [Khaybar was destroyed]! How bad is the state of a frightened tribe when we enter their land unexpectedly!”He repeated that sentence, which indicated the conquest of Khaybar, three times.

The Enemy Front

Khaybar Jews negotiated the situation and decided to remain in the castle and defend their castle.

The Jews that would fight gathered in the Castle of Natat, their strongest castle. They put their wives and children into other castles.

Fighting Starts

Fighting started when Jews started to shoot arrows at the mujahids from the Castle of Natat, where they had gathered. The Islamic army had encamped in front of the Castle of Natat.

The first day passed like that. About fifty mujahids were wounded by the arrows shot from the castles.

On the second day, upon the order of the Messenger of God, the Islamic army moved their headquarters to Raji’. Thus, the mujahids were protected from the attacks that could come from the houses around and they would be away from the swamp where they had encamped.

The Prophet and the mujahids took their weapons every morning and went to the upper part of the Castle of Natat, fought the Jews until the evening and then returned to Raji’.

The Prophet Gets Ill

Meanwhile, the Prophet had a headache. He could not go out near the mujahids. He appointed Hazrat Abu Bakr as the leader of the army to fight the Jews. Despite severe clashes, Khaybar was not conquered. Next time, the Prophet gave his white flag to Hazrat Umar and sent him to fight together with the mujahids. Severe clashes took place again but Khaybar was not conquered.

It went on like that for seven days.

Meanwhile, one person from the Islamic army was martyred: Mahmud b. Masla­ma… While he was resting in the shade of the Castle of Natat in a very tired state due to the hot weather and severe clashes, he was wounded in the head by a stone thrown by the Jews from the castle and was martyred three days later.

Amir b. Aqwa is martyred

Meanwhile, Amir b. Aqwa and Marhab, one of the famous heroes of the people of Khaybar encountered. They started to swing their swords against each other. When Amir hit Marhab’s leg severely with his sword, the blade of his own sword moved toward his leg and cut the vein in the middle. He was taken to the headquarters of the Islamic army in a wounded state. He died there due to the wound.The Prophet had pointed out before reaching Khaybar that he would be martyred.

The People of Daws Join the Islamic Army

Tufayl b. Amr, the poet, the leader of the Daws tribe had talked to the Prophet when he was in Makkah and become a Muslim. Since then, he had invited his tribe to Islam.

Tufayl b. Amr went to Madinah with about four hundred Muslims from his tribe in the 7th year of the Migration. When they heard that the Prophet went to Khaybar to fight, they came to Khaybar and joined the Islamic army and fought against the Jews.

Abu Hurayra, who was going to be famous later, was among the four hundred people.Abu Hurayra, who met the Messenger of God in Khaybar, joined the people of Suffa and never left the Prophet after that. Since God Almighty granted him a strong memory, he narrated many hadiths. He said, “Abdullah Ibn Umar knows more hadiths than me; he wrote what he heard but I did not write.”

[aamiribd]

#Quran #DailyHadithSMS #Hadith #Ialam سورة التوبة ٨٤ وَ لَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّ لَا تَقُمۡ عَلٰی قَبۡرِہٖ ؕ اِنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ وَ مَاتُوۡا وَ ہُمۡ فٰسِقُوۡنَ. And do not pray [the funeral prayer, O Muhammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient. [9. Surah At-Tawbah: 84] سورة التوبة 84 اور جو ان میں سے مرجائے تو آپ ان میں سے کبھی بھی کسی کی نماز جنازہ نہ پڑھیں اور نہ اس کی قبر پر کھڑے ہوں، بیشک انہوں نے اللہ اور اس کے رسول کے ساتھ کفر کیا اور یہ نافرمانی کی حالت میں مرے۔ Surah At-Tawbah: 84 Aur jo en main sy mar jaye to Aap en main sy kabhi bhi kisi ki namaz-e-janazah na perhain aur na uski qabar per kharay hon, beshak unhon ny ALLAH aur Us k Rasool k sath kufr kia aur ye nafarmani ki halat main maray. https://www.instagram.com/p/Cp854QSoJHs/?igshid=NGJjMDIxMWI=

[bakitln]

Ahh! Katno mynsiem sngewshon sngewlung,

Kine ki mynsiem kordor ha iing u Trai ki lah ioh ban rung.

Nangtei najrong kum ki khlur ki tyngshain,

Ha jingdum ia ngi ban ialam lynti ban pynshgain.

📍St Thomas's Parish Cemetery, Mairang.

[delusion-of-negation]

Tictoc wants me to convert to ialam

wait a few more days, ramadan hasn't ended yet, but right after would be the best time to convert

[basicsofislam]

BASICS OF ISLAM : Salah ( Ritual Prayer in Islam ) :What is the Point of Worship, and Why Does it Have to Be Done in a Certain Way?

Part2

Based on this, the Mu’tazilis and (to some extent) the Maturidis, say that even in the absence of Prophets or guides, we should be able to gain some knowledge of God by observing the universe and then act accordingly. There is some evidence to support this argument. Before Islam, many people, including Muhammad, were born and lived in Makkah, the heartland of Arab paganism and idolatry. No one showed them the way to God or spoke to them of the Oneness of God (tawhid). And yet history records the remarks of a desert nomad of that time:

“Camel droppings point to a camel’s existence. Footprints on the sand tell of a traveler. Heaven with its stars, the Earth with its mountains and valleys, and the sea with its waves—don’t they point to the All-Powerful, Knowing, Wise, and Caring Maker?”

If even a simple bedouin could understand this much, what about others? What about Muhammad, who one day would be appointed to deliver God’s final Revelation? Long before the Revelation began, he understood the world’s reality, perceived the Truth (al-Haqq) in the grand Book of the Universe, and began to search for it. Taking refuge in Hira cave, he devoted himself to worship. ‘A’isha, narrating directly from Khadija, said that he gave himself up to prayer, only occasionally coming home for provisions. This might indicate that we can reach some degree of knowledge and so worship God.

Zayd ibn ‘Amr, ‘Umar ibn al-Khattab’s uncle, reached a similar understanding. Although he died before Muhammad’s Prophethood, he intuitively felt the truth of Islam in the air, as well as the meaning and significance of Prophet Muhammad’s coming. As he lay dying, he called his family members and said:

“The light of God is on the horizon. I believe it will emerge fully very soon. I already feel its signs over our heads.”

Addressing God, he continued:

“O Great Creator! I have not been able to know You thoroughly. Had I known, I would have put my face upon the ground before You and never raised it in quest of Your pleasure.”

Evidently, a pure conscience free of any traces of paganism and polytheism can understand its own station and duty when it seen creation’s splendor and harmony, and thus seek to serve and please the One who created and ordained all things.

Knowing God entails worshipping Him. As he provides everything for us, we are obliged to serve Him. One of these blessings is that of prayer. God tells us how to pray so that we will do it correctly and effectively.

God told the Prophet how to pray, and we are told to follow his example. There are certain rules to follow. Before beginning, we must purify ourselves with the proper ablution. Depending on our circumstances, this can be ghusl (full ablution), wudu’ (regular ablution), or tayammum (ablution in the absence of water). Then we say Allahu akbar, meaning that nothing is greater than God. Standing in a peaceful, respectful stillness, with hands joined together on our chest, indicates our complete surrender. Concentrating as fully and deeply as possible allows us to experience, based upon our level of spiritual development, the Prophet’s ascension in our spirit.

Rising up inwardly, we bow down physically to renew our surrender and express our humility. As we do so, we experience a different stage in our servanthood and so prostrate in fuller reverence and humility. According to the depth of surrender there, we enter into different realms. Hoping for further progress, we raise our head, say a few words, and then lower it again for the second prostration. After this, we may experience the meaning of the hadith in Muslim’s Sahih:

“The servant is never closer to God than when prostrating in worship. Make more supplications while prostrating”; and the meaning of: Who sees you when you stand and your movements among those who prostrate themselves (26:218–19).

[dailytafsirofquran]

TEFSIR ibn KATHIR: Surah Al-Buruj Ayah 1-10

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

Revealed in Makkah

1 By the heaven holding the Buruj.

2 And by by the Promised Day.

3 And by the Witness and by the Witnessed.

4 Cursed were the People of the Ditch.

5 Of fire fed with fuel.

6 When they sat by it.

7 And they witnessed what they were doing against the believers.

8 And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!

9 To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.

10 Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.

The Explanation of the Promised Day and the Witness and the  Witnessed

Allah swears,

By the heaven holding the Buruj.

Allah says,

And by the Promised Day. And by the Witness, and by the Witnessed.

Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said, (And by the Promised Day). This refers to the Day of Judgement.

And by the  Witness, this refers to Friday, and the sun does not rise or set on a day that is better than Friday.

During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him.

He does not seek refuge from any evil in it except that Allah will protect him.

And by the  Witnessed, this refers to the day of Arafah (in Hajj).

Ibn Khuzaymah also recorded the same Hadith.

It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith).

The Oppression of the People of the Ditch against the Muslims Concerning

Allah's statement,

Cursed were (Qutila) the People of the Ditch (Ukhdud).

meaning, the companions of the Ukhdud were cursed.

The plural of Ukhdud is Akhadid, which means ditches in the ground.

This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion.

However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire.

Thus, Allah says,

Cursed were the People of the Ditch. Of fire fed with fuel.

When they sat by it. And they witnessed what they were doing against the believers.

meaning, they were witnesses to what was done to these believers.

Allah said,

And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!

meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people.

Then Allah says,

To Whom belongs the dominion of the heavens and the earth!

Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them.

And Allah is Witness over everything.

meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him.

The Story of the Sorcerer, the Monk, the Boy and Those Who were forced to enter the Ditch

Imam Ahmad recorded from Suhayb that the Messenger of Allah said,

Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king,

"I have become old and my time is nearly over, so please send me a boy whom I can teach magic.''

So, he sent him a boy and the sorcerer taught him magic.

Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them.

So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.'

And whenever you are afraid of your people, say to them: `The sorcerer kept me busy.'''

So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better.''

So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road).''

Then he struck it with a stone killing it and the people passed by on the road.

The boy came to the monk and informed him about it. The monk said to him, "O my son!

Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.''

The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me.''

The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you.''

So, he believed in and supplicated to Allah, and Allah cured him.

Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight''

The courtier replied, "My Lord.''

The king then said, "I did''

The courtier said, "No, my Lord and your Lord - Allah''

The king said, "Do you have another Lord beside me''

The courtier said, "Yes, your Lord and my Lord is Allah.''

The king tortured him and did not stop until he told him about the boy.

So, the boy was brought to the king and he said to him, "O boy!

Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases''

He said, "I do not cure anyone. Only Allah can cure.''

The king said, "Me''

The boy replied, "No.''

The king asked, "Do you have another Lord besides me''

The boy answered, "My Lord and your Lord is Allah.''

So, he tortured him also until he told about the monk.

Then the monk was brought to him and the king said to him, "Abandon your religion.''

The monk refused and so the king ordered a saw to be broughtwhich was placed in the middle of his head and he fell, sawn in two.

Then it was said to the man who used to be blind, "Abandon your religion.''

He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two.

Then the boy was brought and it was said to him, "Abandon your religion.''

He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.''

They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish.''

So, the mountain shook and they all fell down and the boy came back walking to the king.

The king said, "What did your companions (the people I sent with you) do''

The boy said, "Allah saved me from them.''

So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him.''

So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish.''

So they were all drowned in the sea.

Then the boy returned to the king and the king said, "What did your companions do''

The boy replied, "Allah, saved me from them.''

Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me.''

The king asked, "And what is that''

The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.'

If you do this, you will be able to kill me.''

So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy.''

The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!''

Then it was said to the king, "Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy).''

So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said,

"Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.''

They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her,

"Be patient mother! For verily, you are following the truth!''

Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related.

Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them.

It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything. (85:4-9)''

This is what Muhammad bin Ishaq said in his book of Sirah -- that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah.

After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length.

So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban.

He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years.

Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this -- if Allah wills -- when we discuss the Tafsir of the Surah: Have you not seen how your Lord dealt with the Owners of the Elephant)? (105:1)

The Punishment of the People of the Ditch

Allah said,

Verily, those who put into trial the believing men and believing women, meaning, they burned (them).

This was said by Ibn Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza.

and then do not turn in repentance, meaning, `they do not cease from what they are doing, and do not regret what they had done before.'

then they will have the torment of Hell, and they will have the punishment of the burning Fire.

This is because the recompense is based upon the type of deed performed.

Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Auliya' and He still invites them to make repentance and seek forgiveness.''

[bilinmeyen-heqiqetler]

İnsanların Quranı anlamasna manə olmaq münafiq xarakteridir #baku #azerbaijan #aztagram #azerbaycan #instagram #baki #instagood #love #instabaku #aze #follow #instaaz #баку #evdəqal #quran #ayə #surə #ialam #din #iman #əxlaq #münafiq #yobaz #hoca #molla #Allah https://www.instagram.com/p/CBrwn1ZFOTo/?igshid=1rc30swur8cw4

[questionsonislam]

Will everything perish when Doomsday strikes?

There is no clear decree regarding the issue but some scholars hold the view that everything will perish when Doomsday strikes. They give the following verse as evidence:

“Everything (that exists) will perish except His (Allah’s) own Face.” (al-Qasas, 88)

However, some scholars translated/interpreted the word “halikun” in the verse as “perishable”. That is, everything was created in a form that is perishable but Allah Almighty will destroy something if He wishes or He will allow it to exist.

However, if it is considered that the new period that will start with Doomsday is called “nash’a al-ukhra”, that is, the second creation, and that everything in this world will be weak like shadows compared to those in the world, there is no doubt that everything will assume a new form in compliance with that realm even if they are not destroyed. As Badiuzzaman Said Nursi puts it, that realm is “alive with its stones and soil. If you call a tree, it will come to you.”

In the realm of the hereafter where stones and trees will change so much, everything will undergo change. The gardens of Paradise do not resemble the ones in the world; the fire in Hell does not resemble the one in the world either. With this change, the states of the things in the world will perish in a sense and will be eliminated.

Verse 48 of the chapter of Ibrahim expresses this fact as follows:

“One day the earth will be changed to a different earth, and so will be the heavens, and (men) will be marshalled forth, before Allah, the One, the Irresistible.”

Acting upon the information that the earth and the heavens will become different, the scholars concluded that they would all perish during Doomsday. However, there is no definite decree whether this “transformation” will take place in the form of elimination as a whole or assuming a different nature.

We will quote three different translations of the verse in question here:

Yusuf Ali: ... Everything (that exists) will perish except His (Allah’s) own Face...

Asad: … Everything is bound to perish save His [eternal] Self...

Malik: … Everything is perishable except Him...

Badiuzzaman Said Nursi interprets this verse as follows in the addendum of Qadar Booklet of the 26th Word:

Everything will perish not in signified meaning but in literal meaning. For instance, if man’s life has been spent in the way of Allah, it will not perish; it will be transformed into a better life. A life that has been spent in wrong ways will definitely perish and be destroyed.

[tawakkull]

SPIRITUALITY IN ISLAM: PART 53: GHAY­RA (EN­DEAV­OR)

Endeavor (ghayra) literally means making every effort of concern, and being alert in striving, for chastity, honor, and esteem. It signifies being on the alert in respect of religious prohibitions.

God is limitless in His concern for the purity of His servants and is infinitely pleased with the care they show and the endeavors they make in preserving it. For this reason, He has made some things, including indecencies and evil acts in particular, unlawful. So His servants, at least, must respond to His concern by being as careful as possible not to commit such acts. This is endeavor (ghayra); in this lies a person’s honor.

In order to remind us of this point, God’s Messenger, upon him be peace and blessings, said: “Do you wonder at the degree of Sa’d’s concern? I am more concerned than Sa’d, and God is more concerned than me.” Concern requires fulfilling with great zeal whatever God likes and orders and being as determined as possible not to commit whatever He dislikes and forbids. It also requires loving from the bottom of one’s heart the Essence, Attributes and Names of the Necessarily Existent Being, and doing one’s utmost so that He may be loved also by others, and preferring relationship with one’s Lord to everything in the world and the Hereafter. In expressing these last two points in particular, the following verse of a saint is highly significant:

I wish all the people of the world love Him Whom I love,

And all that we speak about would be the Beloved.

If the endeavor required is the assumption of a determined attitude not to commit evil and therefore related to God’s absolute dislike of such acts, then this would mean that one must adopt a manner that belongs to God. He who was the voice of truth, upon him be peace and blessings, said:

There is no one more concerned than God. It is because of His concern that He has prohibited all indecencies to be committed, whether in public or secretly. [ Al-Bukhari, “Nikah,” 107; Al-Muslim, “Tawba,” 32-34. ]

This draws attention to the Divine source of concern and endeavor. By saying, God displays concern, and a believer also displays concern. God’s concern is for the prohibited acts that His servant may commit, he reminds us of the mutuality of concern and the ardent endeavor that is required by it.

The scholars of truth have interpreted concern and endeavor in two ways:

Recognizing no alternative or rival to the Beloved.

Fixing all of one’s attention on the Beloved and trying to outdo all else in loving Him.

However we want to understand endeavor, whether it be resisting corporeal desires and trying to lead our lives on the horizon of the heart and the spirit, or waging war against evil morals and establishing a way of life formed of good morals or virtues, or feeling in our hearts that we belong to Him exclusively -all these are among the principal elements which will bring us up to the level of true humanity. They are a response to God Almighty’s infinite concern for His servants. God’s concern is that He does not leave His servants forever vulnerable to others’ sense of what is fair, just and right, and He honors them with exclusive loyalty and servanthood to Him, He does not throw them into the humiliation of subjection to false, imaginary deities. In response to this, the required concern of His servants is, in the words of Mawlana Jami’, the craving for One, the invoking of One, the seeking of One, the seeing and following of One, the knowing of One, and the mentioning of One.

Some view endeavor as the initiates’ making Him their unique concern, their sole hope of contentment, and excluding all else other than Him from the sphere of their efforts which must be directed toward Him alone and exclusively. It has been regarded as the manifestation of the state in which that some wander sighing for the Beloved from whom they are separated, are. The initial verses of the Mathnawi by Jalal al-Din al-Rumi sound like melodies of such endeavor and longing:

Listen to the flute, how it recounts;

It complains of separation.

………………………………………………………………………

I seek a bosom split in parts by separation,

So that I can explain to it my painful yearning!

Whoever has fallen far from his origin,

Longs for the day when he will be reunited with the Beloved.

Those who have made serious endeavor with utmost concern have treated the subject of endeavor in three degrees:

The first consists of the endeavor that is practiced and known by regular, profound worship of God, by those who embroider their lives with the threads of piety and righteous deeds. In order to become perfected, they exert such endeavor that even a single, slight error is enough for them to suffer pangs of conscience for a life-time.

The second degree of endeavor is practiced by those who have set their hearts on God, the Truth, exclusively, who go from state to state, who travel from love to pleasure and thereon into deeper and deeper yearning. They make every endeavor to please Him and, as stated in the verse, To whatever direction you turn, there is the “Face” of God (2:115), they always turn to Him with all their faculties and under all circumstances, and are on the alert against letting their eyes slide to another beloved. They always try to find Him in any corner of their hearts for special meetings, as mentioned in a hadith, I have a special time with God.[ al-Ajluni, Kashf al-Khafa’, 2:173. ] They regard it as the greatest disrespect for time to fail to spend even a moment in knowing and pleasing Him. They tremble with the threat, This is because you exulted on earth without right, and you behaved insolently! (40:75), and they hear with eagerness the Divine call, Eat and drink at ease as reward for your deprivations and sacrifices in past days! (69:24) resounding all the time at different pitches.

The endeavor of those endowed with true knowledge of God, which is the third degree, is always to pursue deeper and deeper knowledge of Him, saying, We have not been able to know You as Your knowledge requires. They glimpse unbelievable beauties and sometimes keep what they have witnessed concealed, even from their own eyes, in jealousy. Sometimes they bemoan this world as being a place where He cannot be seen and complain of their eyes, in that they are unable to see Him and belittle their own being as they cannot keep concealed their special relationship with the Beloved and His special favors to them. Like a compass, they are always sensitively poised and agitated until they reach the day of final, eternal reunion with the Beloved, a day when they will acquire steadiness.

O God, I want (Your) forgiveness and endeavor (to please You)! O God, lead me to what You love and are pleased with!

And may Your blessings and peace be on our master Muhammad Mustafa.

[creativephototeam]

Modern/antique contrast in stunning Arabic city architecture • Three arches with modern business Al Dafna district in Doha, Qatar. #dohamuseum #artmuseum #islamicart #ialam #islamicartmuseum #museumislamicart #qatar #doha #travelphotography #loveqatar #travel #creativephototeam #катар #доха #катар2022 #qatar2022 #iphonephoto #richlife #east #midleeast #qatarairways #doha2022 #worldcup2022 #dohacity (at Doha)

[bakitln]

Teng teng ki kyntien bad ki kular kiba ngi khlei, ki kam ba ngi leh ki pynkylla pynlong kamkai pynban ia ngi ym dei tang na ka daw ba ngim shimkhia shuh bad ba ngi khein sting noh, hynrei kadei ruh na ka daw ba kita kiba shah kular shah khlei bad kiba ngi iakynduh kam kynduh jam ne ba iatreilang ha kaba kut kim shym lah ban pdiang ne iateh shuh ia kita ki jingkular bad ba ki pyni ki dak ki shin lane ki leh kaei kaei kaba buh jingma bad ym iahap ia ka jingiadei jingialong iaman bad iatreilang, kaba sa pynlong pat ia ngi ba ngin hap shim noh da kiwei ki lad ki lynti bad ki sienjam bad pyrkhat da kumwei. Ynda haba ngi lah leh pat kumta ban pyrkhat na ka bynta jingbha ialade bad ban iabhalang, ngi shah pynkylla long langknia pynban bad ba ngin shah pharep kamkai kylla pynban lada kiei kiei kim ialam ne longkam re shaei shaei.

Koheleth 5:5

Kham bha ba phim teh kular ei ei, ban ïa kaba teh kular khlem leh.

[basicsofislam]

BASICS OF ISLAM : Islamic practice : Rida. Part2

Resignation results in a thrilling joy or a heavenly breeze from God’s being pleased with the believer that is proportional to the depth of one’s fear and hope. It does not come from feeling God’s nearness, worship and devotion, the struggle against sin and the temptations of one’s carnal self and Satan. Rather, it is a spiritual delight merged with hope and expectation, regulated by self-possession, a direct gift from Him, and a breath of mercy associated only with this station of being pleased with God. This station requires the self-regulation of one’s thoughts, considerations, plans, hopes, expectations, feelings, and actions according to God’s Will. Thus, seeing it as a way to experience pleasure and delight in the expectation of acquiring that pleasure and delight shows one’s disrespect of this station, which is based on the purity of one’s intention and sincerity. In reality, this applies to all other states and stations attained through actions of the heart, or which are themselves actions of the heart. One must love and pursue His approval or pleasure for His sake only.

Heroes of the spiritual life have expressed their views about resignation and being pleased with God since the early days of Sufism. According to Dhu al-Nun al-Misri, resignation means preferring God’s wishes over one’s own in advance, accepting His decree without complaint based on the realization that whatever God wills and does is good, and overflowing with love of Him even while in the grip of misfortune. ‘Ali Zayn al-’Abidin describes resignation as an initiate’s determination not to pursue anything opposed to God’s Will and pleasure. According to Abu ‘Uthman, resignation denotes welcoming with the same mood all divine decrees and disposals, regardless of whether they issue from His Grace or His Majesty or Wrath, and having no conscious preference for one or the other. God’s Messenger referred to this when he said:

I ask You for resignation after You have decreed something. Being pleased in advance with God’s decree means being determined to show resignation, while resignation signifies enduring calamity when it occurs.

In short, resignation means that an initiate feels no resentment against or displeasure with whatever issues from God’s Divinity or Lordship. Rather, the initiate welcomes it gladly and is ready to accept or endure his or her fate without complaint. The initiate does not upset the balance of his or her heart. Rather, he or she preserves personal integrity and straightforwardness even when confronted with the most distressing and shocking events, considers God’s predestination recorded in the Supreme Preserved Tablet, and thus feels no regret or sorrow for what happens.

[sabamuhammad]

The Quran is like a hidden treasure. The more you dig (i.e. learn), the more you will discover.

[lifeofresulullah]

PROPHET MUHAMMAD: The Life of The Prophet Muhammad: First Migration, The Year of Sorrow, The Splitting of The Moon

Migration to Abyssinia (Part.1)

5th year of the prophethood, the month of Rajab (A.D. 615).

The severity of the persecution, insults, and torturous acts the polytheists inflicted upon the Muslims continued to increase and worsen each day. As a result, Mecca became an unbearable city for the Muslims to live in. The torture and hardship that increased daily had eliminated the possibility for the Muslims to worship in a state of peace.

The polytheists did not intend to forgo their cruel and inhumane behavior, either.

For that reason, one day our Holy Prophet (PBUH) told the Muslims, “You might as well spread on the face of the Earth. Allah will bring you together once again.”

When the companions asked, “O Allah’s Apostle, where shall we go?”  Our Holy Prophet (PBUH) pointed in the direction of Abyssinia and said, “It will be good if you go to the country of Abyssinia. Nobody is tortured near the Abyssinian King. It is a righteous country. Hopefully Allah will allow you to attain peace there.”

Upon our Holy Prophet ‘s (PBUH) advice and permission, the Muslim procession that constituted ten men and five women left their homeland, parents, relatives, neighbors, properties, and gardens with the blessed aim of protecting their religion, and secretly set forth in the direction of a foreign country. The individuals who constituted the first Muslim procession to Abyssinia by way of the Red Sea and who were greeted very positively by the Ruler of Abyssinia were:

Hazrat Uthman and his wife, Hazrat Ruqiyyah,

Zubair bin Awwam,

Abu Huzaifa bin Utba and his wife Sahla,

Mus’ab bin Umair,

Abdurrahman bin Awf,

Abu Salama and his wife Ummi Salama,

Uthman bin Mazun (the head of the procession),

Amir bin Rabia and his wife Layla,

Suhail bin Bayda,

Abu Sabra bin Abi Ruhm and his wife Ummu Kulthum.

Hazrat Uthman took his wife, Hazrat Ruqiyyah by his side and proceeded on the journey before everyone else. When our Holy Prophet (PBUH) was notified, he said, “The first person to follow Prophet Lut in taking his family and migrating in the way of Allah is Uthman.” 

Our Holy Prophet (PBUH) preferred Abyssinia for a few reasons: Before everything else, it was well known by the Meccans since it had been having trade relations with them for a long time. Najashi, the just Abyssinian king was the second reason. Of course, Najashi, who was renowned for his justice, would not treat an oppressed group unfairly. Another reason was that the community of Abyssinia was predominantly Christian, also meaning that it consisted of the “People of the Book.” Since they were the People of the Book, their conduct and attitude towards the Muslims would undoubtedly differ from that of the polytheists.

In fact, the Sahaba (the Companions) who had left Mecca in secrecy, were greeted wonderfully by King Najashi and his people. After settling in Abyssinia, the Muslims did not encounter any obstacles or difficulty in practicing their religious beliefs and fulfilling their religious duties. The Muslims said, “We saw good neighborliness and inviolability towards our religion. We were not mistreated. We did not hear any words that we disliked. We worshipped our Lord in peace.” 

It is really striking that our Holy Prophet (PBUH) chose Abyssinia for the Muslims to migrate to and not another country. It is impossible for the souls of a Muslim and a polytheist to unite. However, it is possible for a Muslim and a Christian, both considered as being the “People of the Book”, at least to agree on some commonalities that are found in faith. As a matter of fact, the kind conduct and the strong tolerance of which the Abyssinian community showed towards the Muslims in fulfilling their religious practices confirm this reality.

Along with all this, the migration caused many other more important positive aspects to be born. In this way, Islam was heard in the surrounding areas. As a result, the polytheists were greatly alarmed and uneasy about the handful of Muslims taking shelter in Abyssinia. They did not want the Muslims to live in peace even though they had escaped to a distant country.

[apexsource-blog]

ایه الکرسی _سوره البقره _ الرسم الفنی ایه الکرسی للتطریز مع الخط الثلث ...