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lifeofresulullah · 3 years

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The Life of The Prophet Muhammad(pbuh): His Youth, Trade Life, His marriage to Hazrat Khadijah

The Prophet goes to Damascus for the second time

Most of the Meccan people did trade for a living. Abu Talib also dealt with trade for a while. However, he no longer had the financial strength to trade due to having too many members in his family, tribal wars, and outbreaks of famine and drought. For this reason, he was unable to attain another opportunity in joining a caravan after the previous journey he made to Syria with our Holy Prophet (PBUH). He was making a living by doing some jobs in Mecca.

There was a rich widow, who lived in Mecca and was one of our Holy Prophet’s relatives, by the name of Khadija bint Khuwaylid; she was a partner in the caravan trade.

When our Holy Prophet (PBUH) was 25 years old, the Quraysh was preparing to send another caravan to Damascus. This caravan was also going to carry Hazrat Khadija’s goods. As usual, Hazrat Khadija was looking for reliable and trustworthy men to deliver her goods.

Abu Talib, who was writhing in the distress of trying to get by, heard this news. He called his nephew, the Marvelous Master of the Universe (PBUH), to his side and was left with no choice but say the following:

“My nephew, you know that I do not own any property or possessions. This harsh famine and drought has dried up our stock; it has left us with no business and no strength and energy to stand up. Look, the tribe’s caravan of trade is preparing to leave for Damascus. Khuwaylid’s daughter, Khadija, is looking for some individuals from this tribe to load her goods to the caravan and to deliver them. Khadija is a wealthy woman who deals with trade and wants others to benefit from her wealth as well. She is in need of someone like you in this matter, someone who is trustworthy, loyal, and honest. If you go and explain this matter to her, she will probably prefer you over others due to your honesty and superior virtue.”

After this talk, he indicated his sadness and hesitation in this way, “I am hesitant about sending you to Damascus. I am afraid that the Jews will try to harm you. However, what can I do? I cannot think of anything else that will guarantee our livelihood.”

Our Holy Prophet (PBUH) comforted his uncle by saying, “My dear Uncle, do whatever you wish.”

Hazrat Khadija heard about the conversation that took place between our Holy Prophet (PBUH) and his uncle, Abu Talib. Khadija knew that the Master of the Universe (PBUH) was a trustworthy, reliable, honest individual and that he had a superior code of conduct. For this reason, she immediately sent for our Holy Prophet (PBUH) to come. When he arrived, she said to him:

“I would like to send my commercial goods that are to be shipped to Damascus with you. I know that you are an immensely trustworthy, honest, and ethical person. I am going to pay you a high sum that I have never paid anyone else."

Our Holy Prophet (PBUH) informed his uncle of this offer. Abu Talib was happy beyond measure, “This is a blessing that Allah has bestowed on you”.

Abu Talib did not think it was appropriate for our Holy Prophet (PBUH) to set off on the journey without a price having been determined. Therefore, he told our Holy Prophet (PBUH) to discuss this matter with Hazrat Khadija herself. However, our Holy Prophet (PBUH) made it clear that he did not want to do this and so Abu Talib went instead. He said, “Oh Khadija, we heard that you gave two male camels for so-and-so’s services. We will not accept fewer than four camels for Muhammad’s services.”

Hazrat Khadija was glad to have found someone reliable. She answered, “Oh Abu Talib, you have asked for a very easy and agreeable fee. I would have still accepted if you had asked for a much greater one.”

Abu Talib was beyond happy for having heard these words.

Hazrat Khadija placed her slave, Maysara, under our Holy Prophet’s (PBUH) authority and issued a warning:

“If he commands you to do anything, obey immediately. Do not do anything that goes against his words and do not make him repeat his requests. Inform me on his every condition.”

All the preparations had been made for the journey. Abu Talib and our Holy Prophet’s (PBUH) aunts came to see him off and requested that those on the caravan look after him.

And the caravan set off on the journey…

The trade caravan arrived on the soil of Damascus after three tiring months. Every participant in the caravan set up his/her stand in a suitable spot in the Busra Market. The Master of the Universe (PBUH) went underneath an olive tree that was near a monastery.

Nastura, the Priest, and our Holy Prophet (PBUH)

Bahira, the priest who was in the monastery during our Holy Prophet’s previous visit to Damascus, had passed away and left a priest by the name of Nastura in his place.

The arrival of the caravan procession and our Holy Prophet’s (PBUH) descent underneath the olive tree had not escaped from the priest’s eyes. He called Maysara, whom he met before, and asked about the person who was lodging underneath the tree.

Maysara replied, “He is a respected figure in both the Quraysh and in Mecca.”

For a moment, Nastura was lost in thought. Afterwards, he expressed an idea that had left him astounded: “No one, other than a Prophet, has sat underneath that tree.”

Later, he asked Maysara:

“Does he have redness in his eyes?”

When he received the answer, “yes” from Maysara, Nastura was certain in his recognition: “He is a prophet. In fact, he is the last prophet.”

Maysara was bewildered by his excitement. The happiness and bliss of serving the Prophet of the Future (PBUH) spread to all of his cells in an instant. The priest’s words became thoroughly engraved in his memory.

The sales were finalized and the necessary items were bought. They found out that our Holy Prophet (PBUH) had made greater and more profitable sales than everyone else. This time, the procession’s amazement and bewilderment was added to that of Maysara’s.

The caravan departed from Busra and headed straight towards Mecca.

Angels Casting Shade

The caravan was advancing towards Mecca on top of the hot sands. The burning sun was thrusting its arrows of fire to the ground. Yet, what was this? Maysara could not believe his eyes. Was he imagining things?

No, what he saw was completely real. Two angels were shading our Holy Prophet (PBUH) so that he would not be bothered by the scorching heat, like a cloud.

Maysara was unable to stand still in his place due to his wonder and excitement. The sun’s heat did not affect Maysara all that much after having witnessed the comforting warmth of this strange incident. However, he could not find the courage to explain everything that he had seen and heard to our Holy Prophet (PBUH). He was hiding his excitement, wonder, and bewilderment inside, and was using whatever energy he had to prevent it from being seen by others.

The caravan was now beginning to be seen in Mecca.

Hazrat Khadija was watching the caravan from the rooftop of her home with the Qurayshi women. She was amazed just like everyone else; the ones arriving were our Holy Prophet (PBUH) and Maysara. What were those on top of Muhammad’s (PBUH) head? The two angels were casting shade upon the Master of the Universe (PBUH) once again. Khadija pointed out this strange occurrence to the other women with excitement, “Look, look, Muhammad is being shaded by the angels!”

The caravan reached Mecca. Our Holy Prophet (PBUH) submitted the goods to Hazrat Khadija. Hazrat Khadija then sold the goods and made a great profit.

Meysara Explains his Observations

During this journey, Maysara saw and learned many things in regards to our Holy Prophet (PBUH).

First and foremost, our Holy Prophet (PBUH) observed cleanliness to the highest degree, his code of conduct was excellent, he was honest, and his friendship was sincere and in earnest. Nothing could be said about his honesty in trade.

Maysara explained all of this, all of what Nastura had said, and everything that he had seen on the journey, one by one.

Without wasting time, Hazrat Khadija went to Waraqa bin Nawfal, her uncle’s son, and explained him what she heard from Maysara and what she had seen.

Waraqa was a knowledgeable Christian and was not in favor of idol worshipping. He was a quiet and wise old man.

He was unable to hide his astonishment in the face of everything that Khadija had said. He then replied: If everything that you have said is true, than Muhammad is undoubtedly the Prophet of this community. I already knew that a Prophet for this community was going to appear and was awaiting his arrival. This is his exact time.

Hazrat Khadija’s heart was filled with happiness upon hearing this statement and acknowledgment.

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adwdwd · 3 years

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questionsonislam · 4 years

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What does it mean to love and to hate for the sake of Allah? What should one understand from it? How should one love and hate for the sake of Allah?

Our prophet (pbuh) states in his hadiths: “Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then hating it in his heart; and that is the weakest of faith.”

Islamic scholars, when interpreting this hadith, point out to that our Prophet addresses this hadith to all classes of our community. And they interpret this hadith accordingly. In this case, “changing with hand is the duty of government, army and the police. To change with tongue is the duty of education system, teachers and religious functionaries. And hating in heart is the duty of ordinary citizens” said they.

As “hatred” may mean treating the people who commit bad deeds like enemies and hating them by heart, it is generally interpreted as treating hostilely. However, this seems to contradict to our religion’s other principles based on love. While some young people said that they applied the Prophet’s hadith as “change with hand”, some said “hating in heart” is for the hostility between relatives. However, this is not how it should be.

It is essential to treat a bad behavior towards us with a good behavior in order to prevent badness. Quran the Glorious states: “The believers are not else than brothers. Therefore make peace between your brethren” (al-Hujuraat, 10) “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and you there was enmity, will become as though he was a bosom friend.” (Fussilat, 34) “Those who spend freely (of that which Allah has given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loves the good’ (al-i-Imran, 134).

In the light of these verses, we need to resort to Bediuzzaman in order to reveal the truth by finding out something moderate between preventing evil deeds and hating by heart.

Bediuzzaman Said Nursi wrote the “Letter of Brotherhood” on this issue. Bediuzzaman suggests us a few principles:

First Principle: A person’s own thoughts and opinions cannot be measure to evaluate others’ opinions. If one evaluates others’ opinions according to his/her own views, it is inevitable for him/her to wrong.

Second Principle: It is right that all that you say should be true, but not that you should say all that is true. There are different perceptions and behaviors, the reasons of which we cannot know, in the community. In this sense, a judgment, which is true under some circumstances and according to a person, may be wrong under different circumstances. A judgment made without figuring out the real reason may be deceiving.

Third Principle: Emotion of hatred exists in true nature of human beings. If you wish to nourish enmity, then direct it against the enmity in your heart, and attempt to rid yourself of it. Be an enemy to your evil-commanding soul and its caprice and attempt to reform it, for it inflicts more harm on you than all else. Do not engage in enmity against other believers. It is wrong to respond someone who is hostile to us with hostility. If you wish to defeat your enemy, then respond to his evil with good. For if you respond with evil, enmity will increase, and even though he will be outwardly defeated, he will nurture hatred in his heart, and hostility will persist. But if you respond to him with good, he will repent and become your friend. It often happens that if you tell an evil man, "You are good, you are good," he will become good; and if you tell a good man, "You are bad, you are bad," he will become bad. Hearken, therefore, to these sacred principles of the Qur'an, for happiness and safety are to be found in them: “Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance) (al-Furqan, 72). “O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily God is Oft-Forgiving, Most Merciful. (at-Taghabun, 14).

Islam bases relationship between believers on affection and love. A true believer’s heart is a heart freed from all kinds of hatred, enmity, jealousy and conspiracy. The word Islam literally means safety, security, trust, welfare and peace. A person who fulfills the requirements of the Islam must be like this too. A true believer’s duty is to provide peace, welfare and love. Everything must be loved because they are Allah’s art and masterpieces.

When someone asked our Prophet (pbuh) “which deed is more beneficial in Islam?” he replied: “giving others food, saluting people you know and do not know”.

Love and affection are the essence of the universe and the reason for its existence. However, everything should be in accordance with some principles. Anything that is unprincipled is harmful. Pleasantness is hidden in principles. “Loving and hating for the sake of Allah” is pleasant when it is principled and towards whom deserves it. Everything must be loved because they are Allah’s art and masterpieces. Hating for the sake of Allah cannot be towards humans as humans are Allah’s greatest sign and the most perfect art. It is towards humans’ negative features and evil feelings. For this reason, a true believer takes pity on them and tries to improve them. Therefore, hatred and enmity are for infidelity, attributing partners to Allah and other immoral features derived from these.

Allah the Most Supreme created human as kind beings. For this reason, when our Prophet (pbuh) saw a Jewish man’s coffin, he stood up for respect. When people asked him why he did so, he replied: “He is a Human”. Our Prophet’s love and respect for humans is that supreme.

Bediuzzaman who learnt from our Prophet’s (pbuh) teachings, said “We are guardians of love, we have got no time for enmity”. This is the reason of masters such as Mawlana and Yunus Emre, who learnt from Islam.

Limits and Principles of Tolerance

It is necessary to establish limits of tolerance carefully. Tolerance towards people and tolerance towards infidelity, haram, enmity and distortion must not be confused. Those who made infidelity and distortion a part of their personality and who are well-known for these personality traits must not be tolerated. Approaching to people who brag about their infidelity like Abu Jahl and Abu Lahab means to tolerate infidelity and cruelty.

“Abu Jahl” means the father of ignorance and rudeness. He wasted his life being an enemy of our Prophet’s and Islam. It is ensured that “he is the Pharaoh of the prophet’s followers” by Prophet (pbuh)’s words. In spite of this, our Prophet did not allow anyone to talk behind Abu Jahl in order not to offend his son Ikrimah, who converted to Islam after the conquest of Mecca and rendered great service to Islam. “Do not offend their children by criticizing their fathers and speaking unnecessary words about them” ordered he. However, this does not mean tolerating or showing affection towards Abu Jahl. This is for the sake of Ikrimah who is a muslim.

Allah the Most Supreme states in Quran “say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious.”

Believers’ love towards Allah is greater than that of them. Only if those cruel people could understand today that all power and might belongs to Allah and Allah’s wrath is so violent, like they will understand it when they face the punishment. As stated in Quran “On those who believe and work deeds of righteousness, will (Allah) Most Gracious bestow love”, Allah indicates that things that belong to world and to finiteness are not worthy of love.

“And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah”

True believers do everything in accordance with Allah’s content. For this reason, they love for the sake of Allah and hate for the sake of Allah. In fact, Allah the Glorious states “You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him these are Allah's party: now surely the party of Allah are the successful ones.”

Loving for the sake of Allah does not include infidelity and cruelty and those who have these traits and similarly tolerance is not for them either. The main principle in Islamic jurisprudence is this: “Tolerating cruelty is cruelty and tolerating infidelity is infidelity”. For this reason cruel people and those who insist on infidelity and who try to destroy truth, denying it consistently cannot be loved, as they cannot also be tolerated. Allah the Glorious threatens those who incline towards cruelty with violent punishment, let alone the cruel ones.

Again, Allah the Glorious addressed to the believers in the following verse of Quran: “Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so to Him shall you also return. Some He has guided. Others have (by their choice) deserved the loss of their way; in that they took the evil ones, in preference to Allah, for their friends and protectors, and think that they receive guidance.” (al-Ar’af, 7/29-30).

Allah’s another name is “Aduw”. Allah is the enemy of infidels. It is stated in Quran: “Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith.” Our Prophet states in his hadiths that “One who Allah dislikes the most is the one who becomes infidel though being a believer before. The one with whom Allah gets angry the most is the one who goes too far in enminity. The one amongst slaves Allah dislikes the most is the one whose clothes are better than his/her deeds. They dress up like prophets but they behave like cruel sinners”. It is expressed in these hadiths that a true believer must love faith, not infidelity and enmity and must hate them.

The relation between believers is based on love:

Allah the Most Supreme lists His true slaves in Quran as in the following verses: “Those who restrain anger, and pardon (all) men;- for Allah loves those who do good” and “And those who will not witness vanity, but when they pass near senseless play, pass by with dignity.”

True believers love each other for the sake of Allah. They do not love for a special interest. For this reason, their love will not decrease if they cannot make a profit from it. If someone treats them unfairly, they forgive it and approach to this fault with tolerance, the way it already should be. However, if someone is wrong or falls into an error willingly or unwillingly, the true believer’s way of helping him/her must be saving him/her from this wrongness and guide him/her to the right way. It would be betraying the misguided person to say to him/her “you are doing right”. A true believer gives advices for the sake of Allah to the ones who do wrong and insist on doing so; he/she does not begrudge him/her his/her advices and prays for his/her success. However, if he/she tries to stray him/her from the right way too, he/she keeps away from him/her. He/she hates his/her error, not his/her personally. That’s to say; he/she recognizes the error and avoids it verbally, emotionally and physically. A true believer does not like sins, unfairness and enmity but hates them.

Brotherhood and friendship has got an important place in Islam. However, this friendship and brotherhood do not require tolerating errors; contrarily, a true friend is the one who protects his/her friend from errors and helps him/her through the right way. Three things are of great importance for humankind. First is a friend who will direct us to right way when we stray. Second is halal earning. Third is praying with a community, which will redeem sins. Nevertheless, these three things are very hard to find in the last days of the world. Our Prophet (pbuh) stated that “halal earning and a sincere friend are rarely found in the last days of the world”.

Allah the Most Supreme states in Quran “But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.” and extols Ansar (people of Madina) for these good manners of theirs.

Our Prophet (pbuh) said: “You shall not enter Heaven unless you have Faith and your Faith is not complete until you show love towards one another.” He also said in another hadith: “Whoever has three things discovers the sweetness of faith: that Allah and His Messenger are more beloved to him than all else, that he loves another only for the sake of Allah, the Most High, and that he hates to return to disbelief as he would hate to be thrown into Fire.”

Allah the Glorious states in a verse: “So fear Allah, and keep straight the relations between yourselves”; “The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.”

Conclusion:

Hating in heart means to hate the sin, not the sinner. It is established by the verses that those who accept Allah’s oneness and admit it sincerely are Allah’s friends and are close to Allah. Whoever treats a friend of Allah’s hostilely, Allah is that person’s enemy. In this sense, hatred and enmity towards a believer is not permissible no matter how sinful he/she might be.

Abu Derda suggested us a principle by saying “Do not swear to your brother/sister; praise to Allah who saves you from falling into the same error with him/her. Also do not hate your brother/sister, but hate his/her evil deeds”. Bediuzzaman said Nursi, because of all of these, said “It is not time of enmity and hostility anymore. What is the worthiest of love is the act of loving and what is the worthiest of hatred is enmity.”

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southstayed · 4 years

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the gallaghers were the most charming versions of cockroaches , able to survive in any climate ( even if they hated the fucking mars clay boulders & cracked bone dry dirt of new mexico ). but fiona was on her own , without the tethered strings of her younger siblings ; no one to take care of but yourself. would she be able to manage without anyone to manage? leave it to the grocery store to be a mecca for people who fiona once knew : kim wexler to be exact. for a minute fiona couldn’t place her but then she saw the taller woman helping another customer with an issue at one of the service desks. she had tried to keep their interaction brief , just in case kim didn’t remember her , nothing like first hand embarrassment when you know someone immediately but they don’t remember you at all. fiona had been given an official business card with kim’s number circled on the back. ‘ if you ever need my assistance , you can reach me here. ‘ not knowing whether it was a polite brush off or a sincere comment , the gallagher girl had waited a few days before calling the number and trying to schedule a meeting at H H & M. when she didn’t hear back , she decided to go to the law firm herself and camp out. finding work wasn’t as easy as she had hoped. endless highlighted sections of the classifieds in whatever newspaper she could get her hands on , printed out copies from the local library on 𝐇𝐎𝐖 𝐓𝐎 𝐒𝐔𝐂𝐂𝐄𝐄𝐃 𝐈𝐍 𝐁𝐔𝐒𝐈𝐍𝐄𝐒𝐒 , loaned out self - help books & other references that she wasn’t sure she would be returning. HH & M lawfirm was typical in its appearance , less seedy than some of the other places she had visited in the strip malls ( WE BUY GOLD , GET CASH NOW , INJURY LAW ) and fiona felt fairly confident that she could at least get her foot in the door somewhere. working for a law firm , even just as a temp or receptionist looked good on a resume

❝ i know you’re super busy now but i was wondering if i could talk to you for a sec? it’s fiona gallagher. remember me? ❞ fiona asked , peeking into kim’s office & ignoring the receptionist trailing after her saying she wasn’t allowed in there yet.

✲ plotted sc. @kimwexleresq

#kimwexleresq #👟 06. FIONA — ' writing #and hope this is okay !!! figured fiona would just bust into kim's office because that's her style lmao

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wisdomrays · 5 years

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RETURN OF GRACE

Question: The Prophet Muhammad, peace be upon him, was an epitome of generosity, full of grace for others. Could you further expound on the contributions of his generosity and benevolence to the overall mission he represented?

Grace is a very significant feature of the Prophet's character. In fact, whichever characteristic of him we may consider, he was able to make the best out of them so that all of his efforts paid back many times as much. Grace relates to his benevolence, generosity, and unselfishness. While these terms are differentiated from each other by tiny nuances, they all indicate the same point. The Prophet was taught by God, thus his character developed with the morals of the Divine, which he practiced so well that He did not waste even an iota of it. Then, God Almighty returned the results of that divine morality, but with a multiplied amount. The Prophet, as being the Pride of Humanity requires, has surpassed all people - and even the angels.

In fact, this is not something reserved to him exclusively. That is, whatever someone grants on the way to God's contentment shall return to him/her a multiplied amount. Many of the verses of the Qur'an state this fact very clearly: "Whoever comes to God with a good deed will have ten times as much" (6:160). Yes, if a person does a unit of goodness, God Almighty shall multiply that goodness by ten and return it to him/her. This is the least degree of divine favor. God Almighty sometimes multiplies by hundred or thousand. It depends to a certain extent on one's depth of sincerity. He may multiply even by thousands, in accordance with the depth that that particular person subjectively loads on that particular practice of worship. Still, depending on the particularity of certain days and nights, or on the degree of altruism and unselfishness of that person, and on the firmness of his/her association with God, God Almighty may grant him/her a million times more. In sum, something like that may happen to every single person. However, the Prophet, we can confidently argue, benefited from this potential in full and made the best out of it to the last drop.

Grace is one's being locked on or knotted around benevolence, or that one's nature is completely engaged in doing favors to others. Actually, this emotion is shared to a particular extent by any human being. However, some people dull this emotion, whereas some others enhance it by a life-long process of practice. When they do this, the path of grace becomes the main road for them. By this way, they live their life always as a devotee radiating around pearls of grace, without straying in any other direction.

Due to the heavy mission he was loaded with, God favored the Prophet immensely from the very beginning. Parallel to the magnitude of this load, his nature was equipped with kernels that were able to shoulder this weighty task and responsibility. Nonetheless, he improved those kernels and extended them beyond expectations. By means of His all-covering divine knowledge, God Almighty had taken into consideration that the Prophet was going to give his willpower its due in the future, and bestowed him, at the very beginning, grandeur exceeding all other creatures.

Grace covers his character of benevolence as well as his capacity to be blessed with wonders - as he gave away in charity, God bestowed upon him His favors. As each of these incidents also served to endorse his messengership, they can certainly be considered miracles. Indeed, miracle is defined as something wonderful created by God through the hands of a prophet, particularly aimed at the confirmation of his prophethood. The Prophet's nature, peace be upon him, was already prepared to welcome such wonders.

Grace and generosity have been among the key features of praise throughout history. It is reported in a story that Prophet Abraham owned a herd of livestock, and he had shepherds and dogs to attend them. When some angels, according to the story, could not reconcile his mission with this extensive wealth he owned, God told them to test Abraham. Angels visited Abraham in human form, and when they came close, they praised God, saying, "You are All-Glorified, All-Holy, the Lord of angels and the Spirit," and they made sure Abraham could hear their prayer.

Each single one of these words were chosen precisely in the name of the glorification and sanctification of God. The true value of chosen words in a poem can be appreciated by true poets and experts of oratory; similarly, the very fine selection of these words would certainly be appreciated by Abraham, whose conscience was able to perceive the situation. Therefore, once he heard the angels verbalizing that utterance of glorification, he almost lost himself and said: "what a beautiful expression! Please say it once more; I will give you one fourth of this herd in front of me!" And when they did so, he offered them half of it for one more utterance. And when said it once more, he declared "I am a slave of yours, together with my shepherds!" As you see, if wealth is firmly connected with that kind of feeling, it becomes a vital support, instead of opposing the post of prophethood.

Prophet Muhammad, too, peace and blessings be upon him, was blessed with wealth through Khadijah, his beloved wife, who was a reputable businesswoman. Nevertheless, by the second or third year following the advent of his call, they had nothing to eat. That huge fortune had almost melted for the sake of mission, spent on banquets to win the hearts of people, or to decrease the tension of conflict. But at the end, that huge fortune was used up. It was consumed to the point that the Pride of Humanity started to bind stones on His belly in order to rid himself of his hunger. You see, this generosity and grace inherited from Abraham was not something unfamiliar to the people of Mecca. And, any member of this city used to have a share from this grace, in accordance with their personal position. However, no single soul was in a position to compete with the grace of the Prophet - even before his prophethood. Indeed, God's Messenger was the final and the most inclusive fruit of the tree of Abraham. He inherited almost the whole grace of Abraham. This grace increased after the prophethood, and God's Messenger became an embodiment of grace and generosity.

Especially during Ramadan, as Aisha stated, God's Messenger was like winds of grace and abundance; he used to give away everything he could to the people around him. For God's Messenger, accomplishing the exalted mission God Almighty had loaded upon his shoulders was a blessed ideal, even an ambition. God Almighty modified and consoled him in the Qur'an by saying, "Yet, it may be that you will torment yourself to death with grief" (18:6). However, he never gave away his wealth in vain; in contrast, he appreciated doing so on the way to God's contentment. He scattered whatever he was endowed with like seeds scattered on soil, and every single grain he scattered became an everblooming flower.

The devotees of today, who are striving for the good of all humanity "so that others may live," are in no different a situation, as they may be considered as inheritors of the prophetic mission. These inheritors should behave in exactly the same way as the Prophet, who revived the character of generosity and grace in His own era and elevated it to its zenith. Taking him as a role model, we can invest all the resources God has given us in education, without wasting a penny. Yes, our generosity has brought about, and will bring about, results that are vitally important for the future of humanity, and so valuable as to be worth all sacrifices.

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THE COMPANIONS OF THE PROPHET (PBUH) : Abu Bakr (r.a.)

The second greatest person of Islam after the Prophet is Hz. Abu Bakr (r.a.). He was an example of self-sacrifice and a symbol of loyalty. His life is full of examples of high ethics, virtues and humanity.

Hz. Abu Bakr (r.a.) was a luminous person in those times of savagery when the sun of prophethood had not illuminated the world yet. He had never worshipped any idols that were lifeless and unconscious and that could not help or harm anybody or themselves. He did not practice the customs of Jahiliyya Era like drinking alcohol and gambling. He was a person that was loved and respected by everybody in Makkah. He was rich and estimable. He was a tradesman. He liked helping the poor.

Hz. Abu Bakr was a cultured and investigative person who went to various countries on business. He knew and felt that the period he lived in was undergoing a decline in terms of humanistic values.

Hz. Abu Bakr was in a period of expectation. He was waiting for a savior who would save the humanity from savagery. In fact, there were some incidents heralding the light of guidance and indicating its approach that could be seen by careful and thoughtful people. Serious people like Hz. Abu Bakr and those who believed in the religion of oneness dating back to Hz. Ibrahim (pbuh) were waiting and longing for this light.

One of those people was Quss b Saida. He was a poet and an orator. He believed in oneness of Allah and life after death. Once, he addressed a group of people including Hz. Abu Bakr and the Prophet as follows:

“I swear that there is a religion in the presence of Allah that is more beloved to Him than the religion that you follow. There is a prophet of Allah who is about to appear and his arrival is very soon. His shadow is right on top of your heads. How happy is the person who puts his faith in him! Shame on the unfortunate person who will oppose and rebel against him!“

The most sincere friend of Hz. Abu Bakr, who would attain this religion, informed by Quss b Saida, was Hz. Muhammad (pbuh). Hz. Abu Bakr felt at peace the most when he was with him; he preferred talking to him and relied on him the most. Whenever he left Makkah for a while for trade, the first person he would visit when he returned was Hz. Muhammad.

Once, Hz. Abu Bakr saw in his dream that the moon had descended to Mecca. It then split into segments and spread to the homes in the city. Afterwards, he saw the reassembling of the pieces and the entering of the moon into its own home. This dream made him very excited. He asked some scholars of the People of the Book living in Makkah about his dream. They told him that the prophet expected to come would emerge from Makkah soon, that he would be one of those who followed him and that he would be his deputy when he was alive.

Hz. Abu Bakr was a few years younger than the Prophet. His father's name was Uthman but he was known as “Abu Quhafa“. His mother's name was Umm al-Khayr, which means “the mother of all good deeds“. His wife's name was Zaynab and she was known as Umm Rumman. Abu Bakr had been married to Qutayla before her. After the death of Umm Rumman, he got married to Asma bint Umays.

Hz. Abu Bakr had six children, three girls and three boys: Their names were Aisha, Abdullah, Asma, Abdurrahman, Umm Kulthum and Muhammad.

* * *

Everybody was talking about the news that Hz. Muhammad was given the duty of prophethood. Even some Christians and Jews who read in their books that a new prophet would come were astounded. The polytheists said, “Is it possible for the prophthood to come to an orphan and helpless person? Would it not have been better if it had come to a notable person from our tribe?“ Thus, they opposed his prophethood.

Especially the polytheists could not stand it when the Prophet criticized and spoke ill of their idols.

Meanwhile, Hz. Abu Bakr was in Yemen on business. He was unaware of this event in Makkah. When he returned, the notables of Quraysh like Abu Jahl and Utba bin Muayt surrounded him because they knew that he was the closest friend of Hz. Muhammad. If it were not for Abu Bakr, they would use force in order to silence the Prophet.

Hz. Abu Bakr said, “What is the matter? Did anything happen while I was away?“

They said, “Yes, there is some very important news. Muhammad, the orphan of Abu Talib, claimed that he was a prophet.“

Abu Bakr said, “Did he tell that himself?“

They said, “Yes he did; and he always speaks ill of our idols.“

Abu Bakr said, “He said it himself. If he said so, he told the truth. Do you know where he is now?“

They said, “Yes, he is in his house now.“

Hazrat Abu Bakr immediately went to the home of the Prophet. He wanted to hear it from the Prophet himself. For, he knew that Hz. Muhammad had never told a lie. Therefore, people called him “Muhammad al-Amin“ (Muhammad the Trustworthy).

Hz. Abu Bakr went to the presence of the Prophet in excitement. When the Prophet opened the door, he was smiling. For, he knew that the only person to believe him would be Abu Bakr.

Abu Bakr asked,“ O Aba’l Qasim! Is it true that you claim to be a prophet?“

The Prophet said, “Yes. O Abu Bakr! I am a messenger who has been sent to you and all humanity by the Lord of the Realms. I invite humanity to believe in the one true God (Allah) and to give up worshipping idols.“

Upon this invitation, Hz. Abu Bakr did not hesitate even for a second. He said,

“I testify that Muhammad is a messenger of Allah, who is one.“ Thus, Hz. Abu Bakr attained the honor of being the first Muslim among men.

As Hazrat Aisha put it, no event in the world made our Prophet happier than Hazrat Abu Bakr, a reliable, respectable and notable person of his tribe, accepting Islam.

Our Master (PBUH) considered Abu Bakr’s not showing any sign of hesitation in the face of this invitation as a huge virtue by saying:

This incident alone is enough to express the honor and virtue of Hz. Abu Bakr. As a matter of fact, the Prophet stated the following later:

“Everyone whom I invited to Islam, with the exception of Abu Bakr, paused, hesitated, or was astonished. However, when I explained Islam to him, he neither paused nor hesitated.“ [ al-Bidaya, 3: 30; Sirah, 1: 269. ]

Hz. Abu Bakr opened his heart and mind, which were already ready, to Islam. He gave himself wholly to the grace and abundance of the divine truths that he had been seeking and expecting. He never stayed away from the Messenger of Allah and was looking forward to listening to the new divine revelations. As he filled his heart with the pre-eternal and post-eternal truths, he could not stand still; he wanted to declare it to the universe and desired the others to attain this divine grace and salvation.

When Abu Bakr accepted Islam, he had a wealth of 40,000 dirhams with him. He gave it to the Prophet to be spent for the cause of Islam. On the one hand, Hz. Abu Bakr was conveying the message of Islam to people with his ability of persuasion and proving; on the other hand, he was helping the poor Muslims. Most of the notables of Makkah attained the honor of becoming Muslims thanks to him.

Some of those people are as follows:

Hz. Uthman (r.a.), Talha bin Ubaydullah (r.a.), Sa’d bin Abi Waqqas (r.a.), Abu Ubayda bin Jarrah (r.a.), Zubayr bin Awwam (r.a.), Abdurrahman bin Awf (r.a.).

These people are six of the 10 people who were promised Paradise when they were alive. Besides, Uthman bin Maz’un (r.a.), Abu Salama (r.a.), Arkam bin Abi Arkam (r.a.) also became Muslims thanks to him.

The cause of Islam started to eliminate the darkness in the horizon of Makkah gradually with the help and efforts of Hz. Abu Bakr. New people started to be fascinated by the divine light day by day. On the other hand, the polytheists were doing their best in order to dissuade those Muslims. As Islam spread, they increased their measures and started to use material force when they saw that trying to persuade them and mocking them failed to dissuade them. They started to beat the Muslims until they fainted and to torture them.

With the efforts of Hz. Abu Bakr the number of the people that followed the lofty cause of the Prophet reached 38. The Muslims started to gather in the house of Arkam secretly in order to strengthen their belief and worship easily.

Once, they gathered in this house, which was secure to enter and exit. Hz. Abu Bakr was also among them. They asked permission from the Messenger of Allah in order to declare the cause of oneness to the polytheists. First, the Messenger of Allah said their number was not enough but he gave permission due to the insistence of Hz. Abu Bakr. They went to the Kaaba altogether. Abu Bakr (r.a.) stood up and started to address the polytheists who were there:

“I praise Allah, who is one. Belief in Allah is endless happiness; denial and worshipping idols are a disaster. Give up this meaningless custom of Jahiliyyah and accept the call of the Messenger of Allah.“

The polytheists were surprised first. Then, they came to themselves and attacked the Muslims. They got Hz. Abu Bakr to the ground and started to hit him with the things they found. Utba bin Rabia, a ferocious polytheist, made his face blood by hitting him with his shoes with nails. The relatives of Abu Bakr hurried and managed to save him.

Hz. Abu Bakr fainted. He lay in an unconscious state until the evening. When he opened his eyes and looked around, he asked, “What happened to the Messenger of Allah?“ He asked about the Messenger of Allah even when he was half-unconscious. His mother asked, “Would you like to eat something?“ He answered in the same way: “Where is the Messenger of Allah? How is he?“ When his mother said she did not know about him, he said, “Mum! Go to Umm Jamil, the daughter of Khattab and ask him how the Messenger of Allah is.“ Despite the news from Umm Jamil that the Messenger of Allah was fine, his heart was restless. He wanted to see the Messenger of Allah himself. He vowed that he would not eat anything before seeing him. They said he could not go out like that. However, he definitely wanted to go and see the Messenger of Allah. He would not feel all right if he did not see the Messenger of Allah. When there were very few people around, they took his arm and took him to Arkam’s house. When he saw the Messenger of Allah, he said, “O Messenger of Allah! May my mother and father be sacrificed for you!“ and started to cry. The Messenger of Allah hugged and kissed him. He also started to cry when he saw his state. [ Insanu’l-Uyun, 1: 475; al-Bidaya,3: 30. ]

Hz. Abu Bakr was “the most beloved person“ in the eye of the Prophet due to his submission, loyalty and self-sacrifice. The Prophet often visited him in his house and consulted him; he asked his ideas about spreading Islam and conveying the message of Islam. This friendship continued until the Messenger of Allah died. He did not leave the Prophet even for a moment. It continued during wars and the Migration. He married his daughter Aisha off to the Messenger of Allah, strengthening this friendship.

Life started to be unbearable for the new Muslims in Makkah. The pressure of the polytheists increased day by day; their torture continued without stopping. A group of Muslims migrated to Abyssinia with the permission of the Prophet in order to save their religion and lives. When the divine permission was given, the remaining Muslims started to migrate to Madinah in convoys. However, Hz. Abu Bakr had not been given permission to migrate yet. When Hz. Abu Bakr, who was always with him asked the Messenger of Allah about his situation, he said, “O Abu Bakr! Do not hurry! Maybe Allah will give you a friend to migrate together with.“ Abu Bakr understood that he was going to be together with the Messenger of Allah in the Migration, too. There were only Hz. Ali, Hz. Abu Bakr and the Prophet left in Makkah as Muslims.

The polytheists were disturbed by the migration of the Muslims. They did not want to allow the Messenger of Allah to migrate. They gathered immediately. They decided to kill the Messenger of Allah.

However, Allah Almighty informed the Prophet about the situation through Jibril. He appointed Hz. Abu Bakr as the person to accompany him.

The Prophet went Hz. Abu Bakr’s house immediately. They met at the door. Hz. Abu Bakr was excited. He said,

“O Messenger of Allah! May my mother and father be sacrificed for you! What is the matter?“ The Messenger of Allah said that Allah allowed him to migrate to Madinah and that he would go with him. Abu Bakr wept for joy because of attaining the honor of migrating with the Messenger of Allah.

The Prophet asked Hz. Ali to sleep in his bed and he set off with Hz. Abu Bakr secretly. They started to walk toward the mount of Thawr. Hz. Abu Bakr was excited. He was worried that the Prophet would be harmed. The polytheists might have noticed them and been following them. Hz. Abu Bakr forgot about himself; he was thinking about the Messenger of Allah only. He sometimes walked in front of him and sometimes behind him. He sometimes walked on the right and sometimes on the left of the Prophet in order to protect him from possible attacks.

They arrived at the Cave of Thawr late at night. The cave was desolate. It was full of insects. First, Hazrat Abu Bakr entered the cave. He checked the cave and blocked the holes in the cave with pieces of fabric he tore off his garment. When the pieces were not enough, he blocked the last hole by putting his foot on it. Then, the Prophet entered the cave and sat next to him. The Messenger of Allah put his head on the knees of Abu Bakr and fell asleep.

After a while, Hazrat Abu Bakr felt a great pain in his foot that he had put on the hole. He felt terrible. However, he did not move so as not to wake the Messenger of Allah up. He was in so much pain that tears fell down her face. When a few tears hit the face of the Messenger of Allah, he woke up and asked,

“What is the matter, O Abu Bakr?“

Hazrat Abu Bakr said, “O Messenger of Allah! May my mother and father be sacrificed for you! Something bit my foot.“

The Messenger of Allah, who was the cure for all troubles whether material or spiritual, rubbed the place that was bitten with his spit. The pain was eliminated immediately. The Prophet was moved by the self-sacrifice of Hz. Abu Bakr and prayed Allah as follows:

“O Allah! Make Abu Bakr be together with me on the Day of Judgment.“

When the polytheists could not find the Messenger of Allah in his house, they got furious and did not know what to do. They promised great rewards to those who would find and bring the Messenger of Allah. Toward the morning, trackers set off in order to find the Prophet and take him to Makkah. As a matter of fact, they found his trace. They even came to the entrance to the cave. Hz. Abu Bakr got excited when he heard the footstep the polytheists. The Messenger of Allah kept calm. He said to Abu Bakr:

“O Abu Bakr! Do not worry! Allah is with us. If Allah is the third person near two people, nobody can do anything to them.“

Thereupon, Abu Bakr calmed down. As a matter of fact, while the polytheists were talking, they saw a spider web and a pigeon at the entrance of the cave; so they left without entering the cave.

The Quran elevated the fame of Hz. Abu Bakr forever while mentioning this incidence in verse 40 of the chapter of at-Tawba. The following is stated in that verse:

“If ye help not (your Leader) (it is no matter): for Allah did indeed help him; when the unbelievers drove him out: he had no more than one companion: they two were in the cave, and he said to his companion “Have no Fear, for Allah is with us“: then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise.“

The Messenger of Allah stayed in the cave for three days with Hz. Abu Bakr, who was a symbol of loyalty and self-sacrifice until he felt secure from the danger of the enemy. During these three days, Asma, the daughter of Abu Bakr brought them food and his son, Abdullah, informed them about the news in Makkah. They came at night and left the cave before the sun rose.

Three days later, they left the cave and set off for Madinah for “the Migration“, which started a new era in the history of Islam. After a dangerous journey, they arrived in Madinah. The Muslims who had migrated beforehand and the people of Madinah filled the streets to welcome these unique guests joyfully. [ al-Bidaya wa’n-Nihaya, 3: 177-180; Tabaqat, 3: 172; Usdu’l-Ghaba, 3: 209-210; Muslim, Fadailu’s-Sahaba, 1; Sirah, 2: 128. ]

Hz. Abu Bakr continued being close to the Messenger of Allah after migrating to Madinah, too. Nothing else could be expected from a person who devoted all of his property to Islam.

Loyalty means to act like the person one loves and follows, to devote all of his being to him and to virtually disappear in him. That is the secret that elevates Hz. Abu Bakr to an unreachable degree. The quality that enabled him to be called “Sıddiq“ (truthful, loyal) was his unique loyalty and adherence to the Messenger of Allah. He believed in everything that the Messenger of Allah said no matter how unbelievable it was.

This quality of Abu Bakr was proved when he believed in the Messenger of Allah as soon as he heard his prophethood and when he affirmed the miracle of Ascension (Miraj).

One night, the Messenger of Allah went to Masjid al-Aqsa (in Jerusalem) from Makkah with Jibril and then to the high realms with the permission of Allah; he returned the same night. The next day, he informed the polytheists about this unique miracle but they did not believe in him. Furthermore, some new Muslims found it hard to believe in it. Those Muslims went to Hz. Abu Bakr immediately. They said,

“Are you aware of the news regarding your friend? He says that last night he went to Masjid al-Aqsa, prayed there, talked to the previous prophets, ascended to the sky and returned.“

Hazrat Abu Bakr wanted to be sure of something. He asked,

“Did you hear this from him?“

They replied, “Yes, we directly heard it from him.“

Hazrat Abu Bakr responded without hesitation:

“If he said so, it is definitely true. I believe in Him and everything he brings from Allah.“

Afterwards, he got up and went straight to the Prophet (PBUH) to listen to the Ascension from him. When the Messenger of Allah told him about this great miracle, Hz. Abu Bakr said,

“I swear by Allah that you tell the truth. For, you are the Messenger of Allah. I testify this again.“

Upon this, the Prophet complimented him by saying,

“O Abu Bakr, you are Siddiq (the Truthful) in any case.“ From that day forward, Hazrat Abu Bakr was referred to as “Siddiq.“ [ Sirah, 2: 39; Insanu’l-Uyun, 2: 92; Tabaqat, 1: 213-216. ]

* * *

During the illness of the Messenger of Allah, the Companions visited him frequently. During one of these visits when Abu Bakr was present, the Prophet (pbuh) said,

“Allah Almighty left His slave free to prefer the world or the hereafter. The slave preferred the hereafter.“

Nobody understood what that statement mean. Only Hz. Abu Bakr understood that he indicated his death. He started to cry and said,

“O Messenger of Allah! May our fathers, mothers, children, property and lives be sacrificed for you!“

The Prophet was moved by this foresight and sensitivity of Hz. Abu Bakr and said,

“O Abu Bakr! Do not cry! If I had a friend except Allah, I would have Abu Bakr. Islamic brotherhood and love are superior to personal friendship. Then, he said, “Close all the doors opened for people except the door of Abu Bakr in the mosque.“ [ Bukhari, Fadailu’l-Ashab: 3; Muslim, Fadailu’s-Sahaba: 2-3; Tirmidhi, Manaqib: 15; Usdu’l-Ghaba, 3: 216; Sire, 4: 299; Insanu’l-Uyun, 3: 458. ]

A few days after this talk, the Prophet (pbuh) became too ill to lead the prayer. He said,

“Tell Hz. Abu Bakr to lead the prayer.“

Thereupon, Hz. Abu Bakr led prayers 17 times. Once, he led the morning prayer when the Prophet was among the congregation.

* * *

When the Messenger of Allah died, Abu Bakr (r.a.) was somewhere else. People had gathered and were crying. When Abu Bakr (r.a.) heard the news and entered the room where the Messenger of Allah was. Then, he spoke as follows in surrender and reliance:

“We are slaves of Allah and will return to Him. O Messenger of Allah! May my mother and father be sacrificed for you! You were beautiful when you were alive and you are beautiful when you are dead. Allah Almighty will not give you any other grief apart from the severity of death. You have already passed the test of death predestined for you.“

However, the munafiqs did not give up their acts of hypocrisy and troublemaking even during the death of the Messenger of Allah

They tried to undermine the spirituality of the Muslims by saying, “If Muhammad had been a prophet, he would not have died.“

Hz. Umar could not put up with their talk anymore; he drew his sword and shouted:

“The Messenger of Allah did not die. I will kill anyone who says so with my sword.“

Meanwhile, Hz. Abu Bakr arrived and made the following speech due to the statement Hz. Umar made in sorrow:

“Allah told His Messenger that he would die when he was alive. Yes, the Messenger of Allah died. Only Allah is eternal.“ Then, he read verse 144 of the chapter of Aal-i Imran:

“Muhammad is no more than an Messenger: many were the Messengers that passed away before Him. If he died or was slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.“

He continued as follows:

“Allah’s religion will live. Allah’s cause has been completed. Allah will help those who follow His religion and try to elevate it. We have the book of Allah with us. It is luminous light and cure. It includes the things that Allah rendered halal and haram.“ [ Bukhari, Janaiz: 123; Ibn Majah, Janaiz: 65, Tabaqat, 2: 265-267; Sirah, 4: 305; Insanu’l-Uyun, 3: 474. ]

Hz. Abu Bakr was chosen the Caliph of the Messenger of Allah unanimously after the talks of the notables of the Companions. For, everybody knew that he was the right hand of the Prophet and appreciated him. One day after Abu Bakr (r.a.) was chosen as the caliph, he made the following historical speech on the pulpit of the mosque:

“O people. I was entrusted as your ruler, although I am not better than any of you. However, we were taught the Quran and the sunnah of the Messenger of Allah. If we have any knowledge, it originates from them. The caliphate is no easy duty. I had to undertake this heavy burden that I have no strength for. I wish a stronger person had been chosen. I advise you to fear Allah.

O people! Obey me and support me if I fulfill my duty properly. Correct me when you see me going astray. Honesty is a trust; Lying is treason. The weak among you are powerful in my eyes until I get them their due. Obey me as I obey Allah and His Messenger. Do not obey me if I disobey Allah and His Messenger. I ask Allah to forgive me and you.“ [ Tabaqat, 3: 182-183; Sirah, 4: 311; Insanu’l-Uyun, 3: 483; Hayatu’s-Sahaba, 3: 317. ]

After becoming the Caliph, Hz. Abu Bakr started to fulfill meticulously the duties incumbent on him and as a necessity of his loyalty to the Prophet. The first thing he did was to send the army of Usama to Damascus, which the Prophet planned to do but died before sending it. Some notables of the Companions asked Abu Bakr to postpone sending the army due to the problem of false prophets. He answered them as follows:

“I swear by Allah that I will fulfill the order of the Messenger of Allah even if I know that tigers and wolves will come to Madinah and pull me to pieces. For the Messenger of Allah said, ‘Send the army of Usama in any case.“

Hz. Umar found Usama too young and offered him to appoint an older commander. Abu Bakr said,

“O son of Khattab! How can I change Usama considering that the Messenger of Allah appointed him as the commander?“ [ al-Bidaya, 6: 305; al-Kamil fi’t-Tarikh Translation, 2: 307; Hayatu’s-Sahaba, 1: 314-318. ]

The army of Usama set off upon the instruction of Abu Bakr. They did not encounter Byzantines. However, on the way back to Madinah, they defeated a group from Huzaa tribe. Thus, the order of the Messenger of Allah was fulfilled and a big trouble that occurred was eliminated.

Hz. Abu Bakr became the head of the state and the vicegerent of the Messenger of Allah. His daughter Aisha, who was the wife of the Messenger of Allah, stated the following about the caliphate of her father:

“This duty was so hard that it would break mountains into pieces if it fell on them. However, Hz. Abu Bakr fulfilled this hard duty perfectly with the help of Allah and the support of the believers. He consulted the Companions he regarded necessary to talk to related to the issues about which there was no clear evidence in the Quran.“

* * *

Hz. Abu Bakr was a very good administrator. He appointed people with knowledge and ability as administrators. For instance, he appointed Abu Ubayda bin Jarrah, whom the Prophet called “the trustworthy person of the ummah“ as an administrator for financial issues. He appointed Hz. Umar, who was a symbol of justice, as the person in charge of legal issues and Zayd bin Thabit, one of the scribes of revelation, as the person in charge of registration and correspondence.

Hz. Abu Bakr walked around the streets at night in order to check the state of the people he was in charge of and helped the poor and helpless people. Salih al-Ghifari narrates the following reminiscence about the issue:

“Hz. Umar undertook the duty of caring an old blind woman. He took food and drinks to the woman himself. Once, he saw that somebody else had taken care of the woman before him. The next day, he took food and drinks to the woman earlier, hid in a place and started to wait. He saw Abu Bakr, the leader of the believers, coming. He stood up and said,

“Oh! It was you, the leader of the believers!“ [ Hayatu’s-Sahaba, 2: 42. ]

Hz. Abu Bakr gave written and oral advice to governors and army commanders. Once he gave Ikrima the following advice:

“Do what you have said you will do. When you make a promise, keep it. Do not be afraid of warning people but be careful about what to say. Do not punish a criminal more than he deserves. Do not delay the punishment of a person who deserves it.“

After he was chosen as the Caliph, he did not want to get a salary from the Treasury. He wanted to make his living through trade.

Once, he was going to the market for trade after he was chosen as the Caliph. He met Hz. Umar on the way. Hz. Umar offered him to put him on a salary from the Treasury. Hz. Abu Bakr, “I fear that I will not deserve that money.“However, Hz. Umar said his time would be enough only for the affairs of the state and that he would not have enough time for trade. He persuaded Abu Bakr to get a salary enough for his livelihood from the Treasury. Hz. Abu Bakr got salaries from the Treasury for two years for his caliphate of two years. However, when he died he wrote in his will that this money should be returned to the Treasury from his inheritance. [ Hayatu’s-Sahaba, 2: 148 ]

* * *

The services done during the caliphate of Hz. Abu Bakr are as follows in brief:

Before the death of the Prophet (pbuh), some false prophets emerged in Yamama, Yemen and other places. They wanted to dominate their tribes. They took action in order to benefit from the death of the Messenger of Allah. Hz. Abu Bakr sent armies under the command of Khlid bin Walid (r.a.), Ikrima bin Abi Jahl (r.a.), Muhajir bin Abi Umayya (r.a.) and Amr bin As (r.a.) to suppress them. Thus, these troubles were eliminated.

When the Messenger of Allah died, some Arab tribes exited from the religion of Islam. Jews, Christians and munafiqs took action. As Hz. Aish (r.a.) put it, Muslims became like a herd of sheep that scattered due to rain on a winter night. As Abu Hurayra put it, “If it were not for Abu Bakr (r.a.), Muslims would be destroyed after the death of the Messenger of Allah.“ However, with the help of Allah Almighty, Hz. Abu Bakr saved Muslims from these dangerous situations thanks to the skills and abilities Allah Almighty granted him.

Another important service of Hz. Abu Bakr was bringing all of the verses of the Quran together and compiling them in one binding. When a verse was revealed both in the period of Makkah and Madinah, the Prophet summoned one of the revelation scribes and dictated the verse immediately. Thus, the verses that were revealed at various times and places were written on pieces of paper, tanned leather, white, flat stones, scapulas of camels and palm leaves. The Prophet made the revelation scribe read the verse that he wrote in order to check it; if there was anything extra, he would remove it; if there was anything missing, he would add it. Thus, the Quran was written correctly and completely when the Prophet was alive. However, the written copies were not stored in a certain place. The Companions who wanted the copies took them home. The need to bring all of the verses together did not arise because the Prophet was alive and there were a lot of hafizes (the people who memorized the whole Quran). However, when a lot of hafizes were martyred during the Battle of Yamama, this need arose.

The first person to see this need (bringing all of the written verses of the Quran together) was Hz. Umar’. After the Battle of Yamama, he became worried that the number of hafizes would decrease and the copies of the verses would be lost. He talked to Hz. Abu Bakr about it. He offered to bring together all of the copies of the verses of the Quran, which were in different places. At first, Hz. Abu Bakr hesitated because the Prophet had not done so when he was alive. However, he accepted it due to the importance of the issue. They negotiated and decided to bring together all of the copies of the verses of the Quran.

The duty of collecting and compiling the verses of the Quran was given to Zayd bin Thabit, one of the scribes of revelation. Hz. Zayd was in his 20's then. However, he was one of the Companions that had memorized the whole Quran and that could read it very well.

As soon as Hz. Zayd undertook this holy duty, he took action. He made an announcement and asked those who had verses written on anything to bring to him with two witnesses testifying that they had been written in the presence of the Messenger of Allah. All of the Companions did their best to fulfill this duty. They brought the verses to Hz. Zayd with two witnesses testifying that they had been written in the presence of the Messenger of Allah. Hz. Zayd arranged those verses in the form of chapters.

In about a year, all of the written verses of the Quran which had been in different places were brought together and compiled. Abu Bakr (r.a.) ordered Hz. Zayd to establish a committee consisting of the scholars of the Companions. The compiled verses of the Quran were read in their presence. All of them agreed that they were correct and in order.

Hz. Abu Bakr kept the compiled Quran with him until he died. After his death, it was entrusted to Hz. Umar then to Hz. Umar’s daughter, Hz. Hafsa, who was also one of the wives of the Prophet. [ Bukhari, Fadailu’l -Qur’an: 2. ]

Hz. Abu Bakr prepared armies in order to make the needy hearts to meet Islam. He sent an army under the command of Khalid bin Walid to Iraq. This army gained victories after one another and conquered an important part of Iraq. He planted the flag of oneness there.

After the conquest of Iraq, Hz. Abu Bakr sent Hz. Khalid bin Walid to Damascus. However, he died before receiving the news of the conquest of Damascus. When Abu Bakr died, it was the 13th year of the Migration. May Allah be pleased with him!

* * *

Hz. Abu Bakr was a person of taqwa. He always avoided haram and doubtful things.

Once, his servant brought him some food. Hz. Abu Bakr was very hungry; so he ate it without asking the servant where he brought it from. Then, he asked the servant about the food.

He said, “During the Era of Jahiliyya, I wrote a ruqya (talisman) for a woman and she promised me to pay for it later. That was what I brought you.“ Abu Bakr got very angry. He put his fingers down his throat vomited the morsel out. Those near him said, “You put yourself through a great deal of trouble for one morsel.“ he said,

‘If I had to die trying to get this morsel out I would do so; for, I heard the Messenger of Allah say, ‘He whose body is nourished by Haram is bound to burn in hellfire.'“ [ Hilya, 1: 31 ]

* * *

Hz. Abu Bakr was a superior person in terms of worshipping. Once, the Companions were around the Prophet (pbuh). He asked the Companions a question:

“Who amongst you is observing fast today?“

Abu Bakr said, “I am. O Messenger of Allah!“

The Prophet asked again, “Who amongst you has joined a funeral today?

Abu Bakr said, “I have. O Messenger of Allah!“

The Prophet asked again, “Who amongst you has served food to the needy today?

Abu Bakr said, “I have. O Messenger of Allah!“

The Prophet asked again, “Who amongst you has visited a sick person today?

Abu Bakr said, “I have.“ The Messenger of Allah smiled and said,

“A person who has these qualities enters Paradise.“ [ Muslim, Fadailu’s-Sahaba: 12. ]

Hz. Abu Bakr read the Quran beautifully. He read the Quran so movingly that both he himself and listeners cried when he read it. In the first years of Islam, the women, children and slaves of the polytheists gathered around him to listen to the Quran. However, the polytheists prevented them from listening lest they should be Muslims.

He was the most knowledgeable one among the Companions in terms of understanding the Quran and knowing the Sunnah. For, he was together with the Messenger of Allah throughout his life; he aimed to learn Islam and the Quran from the Prophet with all of his feelings and abilities. Therefore, the Messenger of Allah gave him the authority to issue fatwas even when he was alive. Hz. Abu Bakr knew the best what verse was sent down when and upon what incident.

Once Hz. Abu Bakr saw that some Companions misunderstood the following verse: “O ye who believe! Guard your own souls: if ye follow (right) guidance, no hurt can come to you from those who stray…“ (al-Maida, 105) He intervened and said,

“You misunderstand this verse. I heard the Messenger of Allah say the following after reading this verse: ‘If people overlook the oppression of an oppressor and do not prevent him, all of them will be punished.’“ [ Tirmidhi, Zuhd: 60; Musnad, 1: 2. ]

Hz. Abu Bakr was a very rich person. He was also very generous. He was so generous that he sometimes spent all his wealth in the way of Allah. Hz. Umar narrates the following reminiscence regarding the issue:

“Once, the Messenger of Allah ordered us to donate for the cause of Islam. I was well off then. I thought, 'I can be superior to Abu Bakr this time.' I brought half of my wealth to the Messenger of Allah. The Messenger of Allah said,

‘What did you leave to your family?’ Umar said,

‘As much as I have brought here.’

After a while, Abu Bakr brought his wealth. The Messenger of Allah (pbuh) asked him,

‘O Abu Bakr! What did you leave to your family?’ Hz. Abu Bakr said,

‘I left the love of Allah and His Messenger to them.’

Thereupon, I said, ‘I can never be superior to Abu Bakr in charity.'“ [ Usdu’l-Ghaba, 3: 218; Tirmidhi, Manaqib: 16; Hilya, 1: 32. [ ]

The Prophet (pbuh) praised his generosity and self-sacrifice several times. Once, he said, “The most generous person among people in my eye is Abu Bakr in terms of his property and friendship.“

He also said, “There is nobody we have not been able to pay in return for their charity except Abu Bakr. Abu Bakr is so generous that his reward can only be given by Allah on the Day of Judgment.“ [ Usdu’l-Ghaba, 3: 218; Tirmidhi, Manaqib: 16; Hilya, 1: 32. [ ]

There are several hadiths of the Prophet about Hz. Abu Bakr expressing his appreciation and praise. Some of them are as follows:

“The most virtuous person apart from prophets is Abu Bakr.“ [ Faydul-Qadir, 1: 90. ]

Ibn Umar (r.a.) narrates:

“Once, the Prophet (pbuh) left his house and entered the mosque. Hz. Abu Bakr was on his right and Hz. Umar was on his left. He held the hands of both of them and said,

“We will be resurrected like this on the Day of Judgment.“

The following is stated in another hadith:

“If anyone gives sadaqah for the sake of Allah, he will be invited to enter Paradise with these words: 'O beloved servant of Allah. Come here. There is great goodness and abundance at this door.' Those who perform prayers a lot will be invited to enter by the gate of prayer; those who take part in jihad will be invited to enter by the gate of Jihad; those who give charity a lot will be invited to enter by the gate of charity; and those who observe fast will be invited to enter by the gate ar-Rayyan.“

Hz. Abu Bakr was there. He asked,

“May my mother and father be sacrificed for you! O Messenger of Allah! Can a person be invited by all doors?“ The Prophet (pbuh) said,

“Yes, it is possible. I hope you will be one of them.“ [ Muslim, Zakat: 86; Tirmidhi, Manaqib: 16. ]

Hz. Abu Bakr reported 142 hadiths from the Prophet. The reason why he did not report more hadiths is the fact that he lived only two years after the death of the Prophet. Besides, his engagement in state affairs prevented him from reporting more hadiths.

One of the hadiths he reported is as follows:

“I advise you to be honest. Stick to honesty. For, honesty and goodness are together and both of them are in Paradise. Beware of telling lies. For, lying is together with evil; and both of them are in Hell. Ask forgiveness and health from Allah. Nothing better than forgiveness and health except belief has been given to anybody. Do not be jealous of one another. Do not nurture enmity toward one another. O slaves of Allah! Be brothers.“[ Musnad, 1: 3, 5. ]

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worshipmoment · 6 years

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False Religion: Islam

Islam is one of the major world religions that, along with Christianity and Judaism, teaches monotheism which is the doctrine that there is only one God in all existence. Islam teaches that Allah is the one and only deity in all existence (Qur'an 5:73; 112:1-4). He is supreme, all-knowing (40:20), ever-present, different from all of creation (3:191), and in complete control of all things. According to Islam, Allah created the universe in six days (2:29; 25:61-62), and all that is in it continues to exist by his permission and will. Allah is non-Trinitarian (5:73), but he is absolute and eternal. Compared to Christianity, Islam has some similarities but significant differences. These differences make Islam a false religion.

Muhammad:

Muhammad (c. AD 570—632) was from Mecca, a city near the Red Sea in what is now Saudi Arabia. Muhammad was a religious man, often going on retreats to the mountains where he would pray. During one of these retreats, he reported being visited by the angel Gabriel, who supposedly gave Muhammad a revelation from Allah. Muhammad reported having several other revelations from Allah as well, and Muslims regard him as Allah’s last and greatest prophet to mankind. Muhammad claimed to have continued to receive revelations from Allah until his death, and Muhammad’s revelations were compiled after his death and canonized into what is now called the Qur’an, the Muslim holy book. Other respected writings in Islam include the Hadith, which is a collection of teachings, deeds, and sayings of Muhammad; and the Tafsir, which is a commentary of sorts on the Qur’an.

Qur’an or Koran:

The Quran or Koran is the sacred book of Islam and is broken up into 114 chapters called Suras which cover the subjects of ethics, history, law, and theology. It is highly revered by Muslims as the direct, literal word of God and without error. However there a lot of problems and contradictions in the Quran. Some examples are:

Can Allah have a son?

Yes: Surah 39:4, "If Allah desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Subduer (of all)."

No: Surah 6:101, "Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort, and He (Himself) created everything, and He is the Knower of all things?"

Allah forgets yet Allah know all?

Forgets: Surah 32:14, "Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!"

Knows all things: Surah 24:60, "Such elderly women as are past the prospect of marriage—there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things."

Scientific problems in the Quran:

Sperm comes from the chest of a man: Surah 86:5-7, "Now let man but think from what he is created! He is created from a drop emitted-Proceeding from between the backbone and the ribs."

Birds can talk: Surah 27:16, "And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah)."

Ants can talk: Surah 27:18, "At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it."

There are 7 heavens and 7 earths! Surah 65:12, "Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge."

Mary is the sister of Aaron and Moses: Surah 19:27-28, "Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing. 28 O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot."

Having just outlined just a handful of many problems and contradictions to the Qur’an as a divinely inspired work, we are forced to reject the Islamic claim that the Qur’an represents an error-free word of God to humanity. However, when a similar standard is applied to the Bible, the result is self-vindicating, for the Bible emerges flawless.

Islam, the religion of peace:

Is Islam a religion of peace? Many of its advocates say that it is. Let's see what the Qur'an actually says.

The Qur'an tells Muslims to kill and go to war to fight for Islam: Quran, chapters (Surahs) 9:5; 2:191; 2:193; 3:118; 4:75,76; 5:33, 8:12; 8:65; 9:73,123; 33:60-62.

Fight for Allah: "And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers, (Quran 2:191).

Muslims are to battle for Allah: "Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak," (Quran 4:76).

Kill those against Islam: "The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter," (Quran 5:33).

Beheading: "When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger. 13That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment," (Quran 8:12).

Slay non-Muslims: "Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful," (Quran 9:5).

Allah urges war: "O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness; and know that Allah is with those who guard (against evil)," (Quran 9:123).

Allah urges killing: " . . . the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist . . . 61Cursed: wherever they are found they shall be seized and murdered, a (horrible) murdering. 62(Such has been) the course of Allah with respect to those who have gone before; and you shall not find any change in the course of Allah, (Quran 33:60-62).

Allah loves those who fight for him: "Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure," (Quran 61:4).

As you can see, the Qur'an definitely teaches that its people are to fight for the cause of Islam. This list of verses is important because they are within the holy book of Islam. What are we to conclude if a Muslim is to take the Quran seriously? Is he not obligated to slay non-Muslims, to go to war, to kill those against Islam, etc.? Isn't this what the verses are teaching? Yes, they are.

Jesus:

Muslims claim that Jesus was one of the most important prophets—not God’s Son. Islam asserts that Jesus, though born of a virgin, was created like Adam. Muslims do not believe Jesus died on the cross. They do not understand why Allah would allow His prophet Isa (the Islamic word for "Jesus") to die a torturous death. Yet the Bible shows how the death of the perfect Son of God was essential to pay for the sins of the world (Isaiah 53:5-6; John 3:16; 14:6; 1 Peter 2:24). So since they do not believe in the death and resurrection of Jesus Christ they are lost and damned to hell, unless they repent and put their faith in Jesus Christ.

Works Salvation:

Islam is a religion of salvation by works because it combines man's works with Allah's grace. Consider the following verses from the Qur'an.

"To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward," (Surah 5:9).

"And He answers those who believe and do good deeds, and gives them more out of His grace; and (as for) the unbelievers, they shall have a severe punishment," (Surah 42:26).

"O you who believe! If you are careful of (your duty to) Allah, He will grant you a distinction and do away with your evils and forgive you; and Allah is the Lord of mighty grace," (Surah 8:29).

In Christianity, we appeal to the work of Christ on the cross (1 Pet. 2:24) completely and totally and in nothing in ourselves as a basis for forgiveness because no good thing dwells within us (Rom. 7:18), that is, apart from Christ. We sincerely believe in Christ, but we never claim that forgiveness is in any way merited or gained because of our sincerity or our works. Rather, our forgiveness is based on faith and trust in God in what He has done for us in Christ. Salvation in Christianity is God-centered. In Islam, forgiveness of sins is man-centered in that it is dependent upon man's sincerity and man's works in combination with Allah's forgiveness. Both Christianity and Islam teach that we must have faith in God. But in Christianity, this faith in God is enough to save us (Rom. 5:1; Eph. 2:8-9). In Islam, faith in God is not enough.

Conclusion:

Christians and Muslims disagree on the nature of God, salvation, prophets, the true Scriptures, and many more things. I know most Muslims will not change their mind about their beliefs while reading this but I am a Christian, saved by the grace of my Lord and Savior, Jesus. In obedience to Christ and according to the Bible, I seek to expose error and teach the truth. Therefore, I must say that Islam is a false religion. I say this to convert Muslims to Christ so they may find salvation in Him and find everlasting peace.

#false religion #Religion #christian #Bible #Jesus #God #gospel #faith #False teachers #FTOTW #calling out #warning #Muslims #Islam

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bighousela · 8 years

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@myrnatvshow @jen_fontaine @marlob59 @marciliroff @PaulMcKinneyLA @MarkAtteberry @JulieCarmen3 @netflix

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Myrna Trailer

https://youtu.be/EMVLdd1qaTo

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Created by Marlo Bernier

http://www.imdb.me/marlobernier

Written by Marlo Bernier & Ted Campbell

Directed by Ted Campbell

http://www.imdb.me/tedcampbell

Executive Produced by Marlo Bernier,

and Jennifer Fontaine,

http://www.imdb.me/jenniferfontaine

and

Marci Liroff, Kristin Beck, Heather Marie Piper, Christine D. Beatty

Produced by Ted Campbell

Series Casting Director Marci Liroff

Music by Emir Isilay

Series Theme Composer Regi Davis

Director of Photography Samuel Kim

Production Designer Warren Alan Young

Starring Marlo Bernier, Jennifer Fontaine, Julie Carmen, Paul McKinney, Candis Cayne & David Mattey

Myrna - A Groundbreaking Original Dramedy Series

After a successful career in front of the camera and on the stage, an actor is willing to sacrifice everything when she finally confronts her true gender identity and transitions from male-to-female.

We follow Myrna as she struggles to find work as an actress, wrestles with a manager who still wants to send her out as her former-famous self, Michael and deals with the drama of her friends' reactions as they make an effort to come to terms with Myrna and her life-altering transition.

Marlo Bernier's inspiring and life-changing story!

I don’t know when it was exactly, that I found myself with feelings of the female kind, but as with so many stories of transsexuals, it began very early and it’s safe to say that my first memory of such would have been at the age of four. It wasn't until later, in my teens, that I found out the adults called it something else.

I was transsexual, but kept telling myself that it was just a phase. I joined the Air Force, played in bands overseas, did copious amounts of heroin, got married, acted my heart out and yet, always deep down inside there was this knowledge that I wasn't being true to who I was. I wasn't happy.

Flash forward to 2007 when I was faced with a choice; transition or die. I chose to live and in so doing I knew it would be impossible to continue to keep secrets and so I pulled on my Big Girl Panties and put it all on the line, publicly, as I transitioned from male-to-female/Mark-to-Marlo.

Yes, I have lost a few friends and family along the way. The calls to audition ceased. I sacrificed much, but in return I gained much more, so much more. And amazingly once I'd stopped hiding from myself, relationships with a large majority of my family, friends and colleagues only flourished and strengthened and that has certainly never been more evident than seeing the quality of artisans who have graciously and enthusiastically attached themselves to Myrna.

I do very much desire for you to understand that though Myrna will tackle some pretty serious issues that it is in no way a funeral dirge, nor some sordid peek into the transsexual world, but rather a celebration of life.

Yes, life with all its idiosyncrasies that every single one of us possess, no matter where we come from, or where we’re headed. True, we are all different however our respective journeys though unique remain at their very core; symbiotic.

Bottom-line; I and all of us are fully aware and respectful of that with which we’ve been entrusted and we know that at the end of the day as we produce this show, we will have to ask ourselves; Did we tell the truth, no matter the cost?

I trust by now you know the answer to that.

Ultimately by showing you, our audience, this life of mine from Myrna's world-view, I believe hearts and minds will be transformed., barriers broken and stunned Straw Men knocked to the ground, that we will indeed have contributed in a significant way toward this effort of social change and acceptance.

Sincerely,

Marlo Bernier Creator of Myrna

Big House LA Film & Event Promotions Mission Statement Big House LA provides premiere Customer Service to the client, we are distinguished apart from our competitors in that we Provide aggressive and creative social media advertising. Big House Los Angeles is an advertising company that utilizes social media to promote your content, as well as our proprietary website, Our mission is to provide marketing and promotions through aggressive social media sharing. Advertising, Marketing and promotions are available for any projects. For further information contact us for specific packages to accommodate your promotional needs. We Successfully advertise your content on all social media sites raising your online visibility. Securing a venue to screen films in theaters in locations that are affluent and recognizable as premier entertainment industry Mecca's. We have screened at Regal Cinemas at LA LIVE, 15 days in November of 2015, The Laemmle monica Film Center 3rd St. promenade Santa Monica Ca, we screened for ten days in November of 2016, and we will be hosting a featured event at Regal Cinemas at LA LIVE November 11th 2017 in the 286 seat theater Number 8. We promote our clients work on all platforms of social media available to an extent that they reach audiences that without our advertising would not have been exposed to their product, our primary function is to always convey a passion for the customer and to consistently deliver the best service experience. Vision Statement Delivering Customer Satisfaction is about providing timely, responsive service with integrity, simplicity and a passion for excellence while meeting or exceeding the customer’s expectations Work Ethic The Customer Service provided by our company enhances the ability of a customer to realize the full potential value of our service's before and after submissions have been made, thereby leading to Customer referrals and returning with submissions to our future film festivals as seen in our 2nd annual events high rate of returning filmmakers Customer Service Principles • our team members Recognize the importance of all clients and the role every submission plays in influencing other filmmakers perceptions of our company. • Communicating promptly and honestly with the filmmakers is one of our priorities.. • When a problem arises, which is inevitable, we view problems as opportunities to improve. Solving problems will enable us to raise the quality of our services. • We Listen and are very responsive to our clients concerns and always demonstrate a sense of urgency in delivering a reasonable degree of satisfaction to our clients, always Understanding that how something is stated has a significant influence on how it is received. we believe in the practice of Under promising and over delivering. • We always Strive to make it easy for the customer to do business with us at Big House LA ensure that we continue to remain as our clients preferred film festival social media sites we utilize for daily promotions http://bighouse-la.com http://bighousela.tumblr.com https://plus.google.com/u/1/+BigHouseLAFilmFestival/posts https://www.instagram.com/bighousela https://twitter.com/BIGHOUSELA https://www.pinterest.com/bighouselosange http://www.imdb.me/edwardbukowski

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lifeofresulullah · 4 years

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The Life of The Prophet Muhammad(pbuh): His Youth, Trade Life, His marriage to Hazrat Khadijah

The Prophet goes to Damascus for the second time

There was a rich widow, who lived in Mecca and was one of our Holy Prophet’s relatives, by the name of Khadija bint Khuwaylid; she was a partner in the caravan trade.

Our Holy Prophet (PBUH) comforted his uncle by saying, “My dear Uncle, do whatever you wish.”

Our Holy Prophet (PBUH) informed his uncle of this offer. Abu Talib was happy beyond measure, “This is a blessing that Allah has bestowed on you”.

Abu Talib was beyond happy for having heard these words.

Hazrat Khadija placed her slave, Maysara, under our Holy Prophet’s (PBUH) authority and issued a warning:

“If he commands you to do anything, obey immediately. Do not do anything that goes against his words and do not make him repeat his requests. Inform me on his every condition.”

All the preparations had been made for the journey. Abu Talib and our Holy Prophet’s (PBUH) aunts came to see him off and requested that those on the caravan look after him.

And the caravan set off on the journey…

Nastura, the Priest, and our Holy Prophet (PBUH)

Bahira, the priest who was in the monastery during our Holy Prophet’s previous visit to Damascus, had passed away and left a priest by the name of Nastura in his place.

Maysara replied, “He is a respected figure in both the Quraysh and in Mecca.”

For a moment, Nastura was lost in thought. Afterwards, he expressed an idea that had left him astounded: “No one, other than a Prophet, has sat underneath that tree.”

Later, he asked Maysara:

“Does he have redness in his eyes?”

When he received the answer, “yes” from Maysara, Nastura was certain in his recognition: “He is a prophet. In fact, he is the last prophet.”

The caravan departed from Busra and headed straight towards Mecca.

Angels Casting Shade

No, what he saw was completely real. Two angels were shading our Holy Prophet (PBUH) so that he would not be bothered by the scorching heat, like a cloud.

The caravan was now beginning to be seen in Mecca.

The caravan reached Mecca. Our Holy Prophet (PBUH) submitted the goods to Hazrat Khadija. Hazrat Khadija then sold the goods and made a great profit.

Meysara Explains his Observations

During this journey, Maysara saw and learned many things in regards to our Holy Prophet (PBUH).

Maysara explained all of this, all of what Nastura had said, and everything that he had seen on the journey, one by one.

Without wasting time, Hazrat Khadija went to Waraqa bin Nawfal, her uncle’s son, and explained him what she heard from Maysara and what she had seen.

Waraqa was a knowledgeable Christian and was not in favor of idol worshipping. He was a quiet and wise old man.

Hazrat Khadija’s heart was filled with happiness upon hearing this statement and acknowledgment.

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Al-Fatihah

Surat Al-Fatihah or the Seven Mathani or Umm al-Kitab is the greatest surah in the Holy Qur’an, for the Prophet Muhammad’s saying: “Praise be to God, Lord of the Worlds, is the Seven Mutanate, and the Great Qur’an that I have given”, because it was opened with it in writing, and because it opens the prayer with it in reading. Surat Al-Fatihah has many names that Al-Suyuti counted in the Book of Perfection in the Sciences of the Qur’an twenty-five names among the titles and attributes that took place on the tongues of the readers from the era of the predecessors, including: The Great Qur’an, Surat Al-Hamd, Al-Wafia, and Al-Kafi. The majority of scholars are unanimously agreed that the verses of Surat Al-Fatihah are seven verses, with the agreement of the readers and commentators, and only three exceptions: Al-Hasan Al-Basri and said that they are eight verses. The surah is a surah Meccan that was revealed before the emigration of the Messenger from Mecca, which is the view of most scholars, and its arrangement was to go down fifthly to the words of Badr al-Din al-Zarkashi after Surat al-Alaq, Surat al-Qalam, Surat al-Muzammil, and Surah al-Muddathir. By mentioning his names, relieving him of all shortcomings, proving resurrection and reward, singling him out with worship and seeking assistance, turning to him to seek guidance to the straight path, invoking him to fix them on the straight path, and telling stories of previous nations, and the surah also included encouraging good deeds. And I mentioned the basics of the religion: Thank God’s blessings in his saying: Praise be to God, and sincerity to God in saying: Beware of worship, and you we seek help, and righteous companionship in his saying: The path of those whom you are blessed with. The righteous one, and the Hereafter in his saying: Malik on the Day of Judgment, in addition to the importance of supplication in his saying: Do not worship, and beware of seeking help. Surah Al-Fatihah has great importance in Islam as well as in the life of a Muslim, as it is a great pillar of prayer, so prayer is not valid if the Fatihah is not read in it on The most correct opinion among the majority of scholars is that it was narrated on the authority of Abu Hurairah, on the authority of the Prophet, who said: “Whoever prays a prayer in which he does not recite with the mother of the Qur’an, it is a prematurity - three - incomplete.” In another narration: "There is no prayer for those who did not recite with the opening of the book." Surat Al-Fatihah has many names that scholars have mentioned in their books, including Imam al-Razi, al-Qurtubi, al-Suyuti and others, as the abundance of names indicates the honor and stature of the named. The main name of the surah is al-Fatiha, and al-Fatihah in the language: it is derived from al-Fath, which is the opposite of closing, so open it opens open it opens and opens it opens and opens it opens. The opening of the thing is the beginning, and the Fatihaat of the Qur’an are the beginning of the suras, and the one is the opening. And the mother of the book is told her: the chapeau of the Qur’an. Al-Fatihah is the name of Ali Wazzan (effective), and it refers to the first thing in which there is a gradation. In addition to the name of Al-Fatihah, the surah is called by many names, some of which are arresting names and others are ijtihad names. Ibn Ashur stated that only the Fatihah or the seventh al-Mathani, Umm al-Qur’an, or Umm al-Kitab, was proven in the authentic Sunnah and the narrated of its names. Detective names: The opening of the book: It was narrated on the authority of Abu Hurairah that the Messenger of God commanded him to come out and call: “There is no prayer except by reading the opening of the book, so what is more.” And so called: because it opens with it in the Qur’an and teaching, and reading in prayer, and it was said: Because it is the first surah that was revealed from heaven, and it was said: Because it is the first surah written in the preserved Tablet, and it was said: Because praise opens all words. The Seven Vetogenic: The Almighty said: We have come to you a seventh of the bladder and the great Qur’an, and on the authority of Abu Ibn Ka'b that he recited the Prophet or the Qur’an, then the Messenger of God said: “And by whom my soul is revealed in His hand is not revealed in the Torah, nor in the Seven Distinguished Book, nor in the Zabur. And the great Qur’an that you gave. ” And the reason for calling it seven: Because it is seven verses. As for the reason for its name Al-Muthani, there are several aspects: It was said because it is excluded from all the heavenly books, and it was said that it is read during prayer and then that it is folded in another surah, and it was said that it is folded in every rak'ah, and it was said that God revealed it twice, once in Makkah and once in Medina, and it was said because it is whenever the slave reads from it. A verse that God dissuaded him by reporting on his action, and it was said because it was combined with eloquence and eloquence of meanings, and it was said because it was excluded for this ummah and it did not come down to anyone before it as a stock for it. The mother of the Qur’an or the mother of the book: Abu Hurairah narrated from the Prophet he said: “Whoever prays a prayer in which he does not recite the mother of the Qur’an, it is prematurity - three - incomplete.” The reason for its name is: that the mother of a thing has its origin and what is meant by the whole Qur’an is the determination of four things: the divinities, the repetition, the prophecies, the confirmation of judgment and the destiny of God, and this surah includes these four things, and that is why it was called the mother of the Qur’an because it includes the four things, and it is the origin of the Qur’an. It was narrated from Abu Bakr ibn Dureid that he said: “The mother, in the words of the Arabs, is the flag that the soldiers place, so the surah is called the mother of the Qur’an, because the people of faith are terrified of this surah, just as the fearful of the soldiers is to the flag.” Al-Mawardi said: “She was named because of her progress and the delay of other things according to her. She became a mother because she slaughtered him, that is, his progress. Likewise, the flag of war was said to be a mother for her progress and the army’s following to him. And it is said that when a person has passed from his life years a mother for her advancement, and Mecca or al-Qura for her advancement over the rest of the villages, and because the land from it erased and from it happened, and she became a mother to her because of her occurrence on her behalf, as a child from his mother. It was said: Because it is the court, the courts, the mother of the book. As for the name of the mother of the book, in this name there is a disagreement, so the majority approved it, and Anas bin Malik, al-Hasan al-Basri and Muhammad bin Sirin disliked it. Anas and Ibn Sirin inferred that the mother of the book is the preserved panel, while al-Hasan al-Basri said: The mother of the lawful and forbidden book. The Great Qur’an: It came from the Messenger that he said: It is the Seven Muthanna and the Great Qur’an that you have come. It is so called: because it includes all the sciences of the Qur’an, and that it includes praising God Almighty with descriptions of his perfection and majesty, commanding and sincere worship in them, acknowledging the inability to do any of them except by helping him, and invoking him in guiding him to the straight path. As for the discretionary names of the surah, they include: Surat Al-Hamad: so-called because the first of it is the term Al-Hamad. Al-Wafiyyah: Sufyan ibn Uyaynah used to call it this name. Al-Tha'labi said: “And its interpretation is that it does not accept the bisection? Al-Kafiyyah: so named because it is sufficient on behalf of others, and as for others, it is not sufficient for it. Ubadah Ibn Al-Samit narrated that the Messenger said: “The mother of the Qur’an is a substitute for others, and there is no other as a substitute for her.” The prayer: Abu Hurairah narrated from the Messenger, saying: “God Almighty says: The prayer between me and my servant is divided into two halves.” This surah is intended. And it was said: Because it is one of its requirements, it is a matter of calling the thing a name that is necessary. And it was said: Because prayer is not valid without it. Supplication Surah: For it includes the Almighty saying: Guide us the straight path. The question: Abu Sa`id al-Khudri narrated that the Messenger said: “The Lord Almighty says: Whoever is distracted by the Qur’an about my question, I will give him the best of what I give to askers.” The basis: In the reason for calling it that object: It is the first surah of the Noble Qur’an, as it is the basis. And it includes the most honorable demands and that is the basis. And that the most honorable act of worship after faith is prayer, and this surah includes everything that is necessary in faith, and prayer is not performed without it. Thankfulness: This is because it is a praise to God, with grace, generosity and kindness. Al-Shifa: Because if it is read to the patient, it will heal him by Allah's command. Al-Ruqyah: Abu Sa`id al-Khudri narrated that the Messenger of God said to the man who promoted the master of the neighborhood: “What he knew was that it was ruqyah, swear and hit me with an arrow.” Munajat: Because the servant speaks to his Lord, saying: On you we worship and you to seek help. And Surat teaching the issue: It was said: Because it contains the etiquette of the question because it began with praise before it. Surat Al-Tawfid: because it includes Al-Tawfid when it says: We worship you, and we seek help from you. Surat Al-Kanz: so named because it contains great treasures of science and meanings. This name Zamakhshari was mentioned in his interpretation. Surat Al-Nur: Because it appears frequently in its use or to enlighten the hearts due to the majesty of its destiny, or because it contains meaningful meaning to it as the meaning of the Quran. As for the twenty-five names that Jalal al-Din al-Suyuti cited in his book Al-Itqan in the Sciences of the Qur’an, they are: Al-Fatihah, Al-Fatihah Al-Kitab, Umm Al-Kitab, Mother of the Qur’an, the Great Qur’an, the Seven Matanids, Al-Wafa, Al-Kanz, Al-Kafiya, Al-Asas, Al-Nur, Surat Al-Hamad, Surat Al-Shukr. Surat Al-Hamd first, Surat Al-Hamd Al-Qasra, Al-Roqyah, Al-Shifa, Al-Shafi, Surah Al-Prayer, Al-Necessary, Surah Al-Dua, Surah Al-Question, Surat Al-Mawsim, Surat Al-Munajat, Surat Al-Tawfid. The majority agreed that the verses of Surat Al-Fatihah were seven verses, according to the agreement of the readers and the interpreters, and Hassan al-Basri did not abstain from that when he said that they were eight verses, and was also attributed to Amr ibn Ubaid and to Hussein al-Jaafi, saying that they are six verses. The audience inferred that the surah is seven verses with the hadith of Abu Saeed bin Al-Maali that the Messenger of God said to him: “Let you know a surah that is the greatest surah in the Qur’an. As for the identification of the seven verses, it is what was stated in the hadith of the two Sahihs on the authority of Abu Hurairah that the Messenger of God said: “God Almighty said the prayer was divided into two halves between me and my servant, so we would describe it half to me and half of it for my servant.” The servant, the Compassionate, the Merciful, God says: My servant praised me, and if the servant says King on the Day of Judgment, God said, glorify me my servant, and if he says, You worship and you must not seek help, God said: This is between me and my servant. The lost, God said these to my servant and to my servant what he asked. ”The reason for the different counting verses is that the people of Makkah and Kufa count the Basmalah as a verse from the Fatihah and said that his saying (The path of those whom you have blessed is not angry with them nor the lost) is a complete verse, and the Shafi’is went to that. Basra and the Levant did not consider Basmalah a verse from Al-Fatihah, and they said: His saying “to those whom you have bestowed upon is a verse, and his saying“ he who is not angry with them nor those who are lost is another verse, ”and he went to that of the Hanafis. Al-Mahalla said that Al-Shafi’i, Ibn al-Mubarak and Ahmad in a narration about him made it the No. Basmalah is a separate verse in Al-Fatihah, and prayer is not valid without it. The Nawawi doctrine was preferred by Ibn Hazm. Among the clearest arguments for this doctrine is the hadith of al-Daaraqutni and al-Bayhaqi: If you read al-Hamdulillah, then read in the name of Allah, the Most Gracious, the Most Merciful. Abu Hanifa, Malik and Ahmed went in a narration that Ibn Qudamah mentioned in Al-Mughni that the Basmalah is not an independent verse in Al-Fatihah, and from the clearest of what they invoked is what Malik provided in Al-Muwatta Muslim in the Sahih on the authority of Abu Huraira said: I heard the Messenger of God, may God bless him and grant him peace, say God blessed The Almighty: I divided the prayer between me and my servant in two halves, then half it to me and half to my servant and what he asked. The Messenger of God, may God bless him and grant him peace, said: Read the servant, praise be to God, Lord of the worlds, God Almighty says: Praise me my servant. The place of martyrdom is that he started Al-Fatihah, praise be to God, Lord of the worlds, and did not mention the Basmalah, and in addition to that he elaborated on the lack of publicity of the Messenger and his successors in it during prayer. Anas bin Malik narrated: I prayed behind the Prophet, peace and blessings be upon him, and Abu Bakr, Omar and Othman, so they were opening Praise be to God, Lord of the worlds. They do not mention the name of God, the Compassionate, the Merciful, in the first or last recitation. Accordingly, the issue of Basmalah became in Al-Fatihah and the controversial issue that results from leaving it. The difference of scholars in counting is also due to what they memorized and received from the Companions on the authority of the Prophet, Fadl Abbas says: “The Messenger, may God’s prayers and peace be upon him, often stood in his recitation at the heads of the verse, and the Companions were May God be pleased with them, they learn from him, and by this they knew the heads of the verse, but peace and blessings be upon him sometimes used to stand on other than the head of the verse to indicate the permissibility, so some of the Companions who did not hear the Prophet, peace and blessings be upon him, assumed that this word on which the Prophet, peace be upon him, stood God be upon him is the head of the verse, this is the main reason, and there is another reason that Al-Zarkashi referred to in the proof, which is the difference of scholars in counting in the name of God, the Most Gracious, the Most Merciful, where they differed whether it is a verse or not a verse. This reason does not prevail in everything that occurred in a dispute ». As for Al-Hasan Al-Basri, he counted the Basmalah as a verse and a promise, so it became eight verses. Time to get off The scholars differed as to the time when Surat Al-Fatihah was revealed, so most scholars said that it is a Meccan surah, and some scholars among them, Mujahid, Al-Zuhri and others said that it was a civil surah, and it was said that half of it was revealed in Makkah and the other half in Medina, and it was said that it was revealed twice: once in Makkah when prayer was imposed, and once in Medina. When the Qiblah was transformed, it became a civil Meccan. I say: Makiya: This is the view of most scholars. Al-Tha`labi narrated with his chain of transmission on the authority of Ali bin Abi Talib that he said: “The opening of the book was revealed in Makkah from a treasure under the throne.” Al-Tha'labi said: “And upon him is most of the scholars.” It was also narrated on the authority of Amr bin Sharhabeel that he said: “Praise be to God, Lord of the Worlds, and that is that the Messenger of God, may God’s prayers and peace be upon him, confided to Khadija. He said: I feared that something was mixed with me. She said: And what is that, he said: If I am alone, I heard the call to recite, then went to Warqa bin Nawfal and asked him about that incident. Then he said to him: “If the call comes to you, prove it to him.” Gabriel, peace be upon him, came to him and said to him: Say: In the name of God, Most Gracious, Most Merciful. Praise be to God, Lord. Worlds ». And in the narration of Ibn Abbas, he said: “The Messenger of God, may God bless him and grant him peace, rose up and said: In the name of God, the Compassionate, the Merciful, and the Quraysh said: God knocked your mouth.” And Abu Naim al-Asbhani, in the evidence of the prophecy, included a man from Bani Salamah who said: “When the boys of Bani Salamah and Islam became Muslim, Amr ibn al-Jumuh was born. Amr’s wife said to him: Can you hear from your father what was narrated from him? Then he asked him, and he read to him, praise be to God, Lord of the worlds. Before immigration ». And Abu Bakr bin Al-Anbari included in the Qur’ans on the authority of Ubadah, saying: “The opening of the book was revealed in Makkah.” Madaniyya: Al-Tha`labi narrated with his chain of transmission on the authority of Mujahid bin Jabr that he said: “The opening of the book was revealed in Medina.” Al-Hussein Bin Al-Fadl said: “Every scientist has a mistake, and this is a Mujahid’s misstep, because the scholars are different from him, and two aspects indicate him: The first: Surat Al-Hajar is Meccan by agreement. Including the Almighty’s saying: We have given you seven of the Muthani, which is the beginning of the book, and this indicates that the Almighty gave him this surah as mentioned above. Abu Hurairah narrated that the Messenger said: “By whom my soul is in his hand, God has not revealed in the Torah, nor in the Bible, nor in the Zabur, or in the Criterion like it. Surat Al-Hijr is Meccan, and there is no dispute among scholars, just as the Messenger stayed in Makkah for a few years and used to pray his prayer with the beginning of the book. Meccan Medinan: Some scholars said this surah was revealed in Makkah once, and in Medina again, because it is Meccan Medinan, and for this reason God called it the Muthani, because it was revealed by God, but it was also an exaggeration in its honor. With regard to scholars dealing with the reason for the revelation of the surah, some of them, including Al-Wahdi, Ibn Abi Shaybah, and Al-Bayhaqi reported that the surah has a reason for revelation, as they mentioned in their books that the reason for the revelation of Surat Al-Fatihah is what was narrated on the authority of Abu Maysara: “The Messenger of God, may God’s prayers and peace be upon him, would have heard a caller to him O Muhammad, when he heard the voice, he went running, so Waraqah ibn Nawfal said to him: If you heard the call, stand firm until you hear what he says to you. He said: When he emerged, he heard the call, O Muhammad, and he said: To you, he said: Say: I bear witness that there is no god but God, and I bear witness that Muhammad is the Messenger of God. Say: Praise be to God, Lord of the Worlds, Most Merciful, Most Compassionate, Malik on the Day of Judgment, until he has completed the opening book. The scholars are of the opinion that what was reported by Al-Wahdi and others is only the news of the surah and not the reason for its descent, as it is true that the hadith is news and not the reason for descending. Surat Al-Fatiha was revealed before the migration from Makkah according to the opinion of most scholars, and many of them said that it was the first surah that was revealed. Ibn Ashur said: “The correct view is that it was revealed before it, recite in the name of your Lord and Surat Al-Muddathir then Al-Fatihah, and it was said that Surat N, Al-Qalam and Surat Al-Muzammil was also revealed before it. The first surah was revealed in its entirety, meaning not an astrology, unlike Surat Al-Qalam, and some scholars have verified that it was revealed when performing the obligatory prayer, so Muslims recited it in prayer when it was imposed, and I returned in a narration on the authority of Jabir bin Zaid the fifth surah in the order that the suras were revealed. Whatever it was, the Prophet, may God bless him and grant him peace, called it the beginning of the book and commanded that it be the beginning of the Qur’an. Ibn Ashur said: It is not contradicted by its descent after another Surahs for the sake of a pre-requisite interest before the amount of the Qur’an was collected by which it becomes a book. When that was combined, the Fatiha was revealed so that the preamble of the book and its purposes had been learned from the explanation of its name, the Mother of the Qur’an. God revealed Surat Al-Fatihah at a stage when the number of Muslims was close to forty men and women, most of whom were poor, slaves and vulnerable, and Mecca was full of false beliefs, perverted perceptions, and bad habits such as polytheism, idolatry and statues, denial of resurrection, the spread of fornication, drinking alcohol, murder and so on. So Al-Fatihah and her ilk descended to address false beliefs, correct their perceptions and beliefs, and instill in the souls of Muslims sound beliefs, good morals, and sound education. Topics and purposes of the surah The surah included several purposes, which some commentators spoke about, namely: praising and glorifying God Almighty, praising him by mentioning his beautiful names required for his superior qualities, clearing him from all deficiencies, establishing resurrection and reward, singling him out for worship and seeking help, and turning to him to seek guidance to the straight path, and invoke him to confirm them On the straight path, and telling the stories of former nations, which included the encouragement of good deeds. The surah also reminds the basics of the religion: Thank God’s blessings in his saying (Praise be to God), sincerity to God in his saying (On you we worship, and on you we seek help), and righteous companions in his saying (the path of those whom you are blessed with), and he mentions the names and attributes of God in his saying (Most Gracious, Most Merciful), And righteousness in his saying (Show us the straight path), the hereafter in his saying (Malik on the Day of Judgment), in addition to the importance of supplication in saying (We worship, we seek help). Al-Buqai said: “Surat Al-Fatihah includes all that is in the Qur’an, so the first three verses include all the meaning included in the names. The best and the highest attributes, so everything in the Qur’an of that is detailed from its collections, and the other three verses of his saying: (guide us) include everything surrounding the command of creation to reach God, bias towards His mercy, and discontinuation without that. This, and everything that is a link between what is apparent from the creation, its principle, and its resurrection from the truth, so detailed from the verse on you we worship and you to seek help. Ibn al-Qayyim mentioned that the surah included the response to all sects of people of innovation and delusion, as it showed the homes of those who walked, the shrines of those who know, and the statement that only this surah takes its place, nor does it block its blockage, and therefore it was not revealed in the Torah, nor in the Bible like it. Abd al-Rahman bin Nasser al-Saadi said: “This surah, in its summary, contained what a surah of the Qur’an did not contain. The monotheism of deity, which is the singularity of God by worship, is taken from the word: God, and from its saying: Beware of worship. And the unification of names and attributes, which is the confirmation of the attributes of perfection for God Almighty, which he proved to himself, and his Messenger, may God bless him and grant him peace, proved them for him without disruption, no representation, or an analogy, and this was indicated by the term praise. And proving the reward for the deeds in his saying: The owner of the day of debt, and that the reward is with justice, and it included faithfulness to God Almighty, worship and assistance in his saying: Beware of worshiping and beware of seeking help. It included proving the prophethood in his saying: Show us the straight path. Because that is forbidden without the message. It included proving destiny, and that the servant is a true actor. The response to all people of innovation and delusion included in his saying: Guide us on the straight path. Sayyid Qutb said: “In this surah are the colleges of Islamic belief, colleges of Islamic perception, colleges of feelings and directives, which indicates a party of the wisdom of its choice to repeat in every rakah, and the rule of nullity of every prayer that is not mentioned in it.” In the name of of Allah the Merciful In the verse, God has taught His Prophet by teaching him to present His Most Beautiful Names as for all His actions, and He made this for all His creation a Sunnah that they can draw from, at the beginning of their early logic and the issuance of their letters, books and their needs. His saying: In the name of God, i.e. read the remembrance of God, your Lord, and rise and sit in the remembrance of God, and it means that I start naming God and mention him before everything. And its interpretation in the verse is that I recite in the name and mention of God, and inaugurate the reading in the name of God with His most beautiful names and attributes. As for the saying of the Most Compassionate, the Most Merciful, then the Most Merciful is a revelation of a womb, and the Most Compassionate is more effective than it. Al-Arzami said: “Most Merciful to all creation, Most Merciful to the Believers.” Abdullah bin Abbas said: “The Compassionate, the Compassionate, the gentle companion of those whom he would love to have mercy on, and the extreme distant one for whom he would like to be blamed, as well as all of his names.” In the surah, God began to introduce his name, which is God, because deity is not for others, then he praised his name, which is the Most Gracious, whereby it is correct for those who are without God to create him to call some traits of mercy, but his name, which is the Most Merciful, is permissible to describe to others. Praise to Allah, Lord of the Worlds Praise be to God is sincere gratitude to God without the rest of what is worshiped without Him, with what He bestowed upon His servants of the blessings that are not counted by number and others are not surrounded by their number. It was said that the saying of the one who said praise be to God is a praise for him with his beautiful names and qualities, and his saying thank God is a praise for him for his blessings and hands. And the meaning of praise be to God is that God praised Himself and praised her for what He has people, then His servants knew about that and required them to recite it. As for his saying "Lord," the Lord in the words of the Arabs is devoted to the meanings, for the master who is obedient in them is called Lord, for God is the Master who has no likeness and no parable in a parable that I will confirm, and the reformer is the matter of His creation with what He bestowed upon them of His blessings. And his saying: Lord of the worlds, Ibn Abbas said in Tafsir Al-Praise be to God, Lord of the Worlds: “Praise be to God who has all creation, all the heavens and those in them, and the earths are all of them and those in them, and what is between them is what he knows and what he does not know.” As for the worlds, it is the plural of a scientist, and the world is a plural of not one who has its pronunciation, and the world is a name for the types of nations, each of which is a world. The point is that praise be to God, who has the creation from what he knows and from what he does not know. And it was said that what is meant by the Lord of the worlds is the Lord of the jinn and mankind. Most Merciful Interpretation of the Compassionate, the Merciful is what was in the interpretation of God’s saying: In the name of God, the Compassionate, the Merciful. Owner of the Day of Judgment The readers differed as to the recitation of Malik on the Day of Judgment, some of them recite it: Malik on the Day of Judgment, and some of them recite it: Malik on the Day of Judgment, and some of them recite it: Malik on the Day of Judgment with the Monument of Kef. So the interpretation of those who read: King of religion, that God is the King is pure on the Day of Judgment without all his creation, who were before that in the world mighty kings who disputed the King, and that besides them and without others he has the king, pride, pride and splendor. As for the interpretation of those who read: The owner of the Day of Judgment, Ibn Abbas said: “No one on that day has rule with them as their king in this world.” In general, the meaning is that it is the owner of all worlds, their master, their good, the beholder and the most merciful in this world and the hereafter. Al-Tabari said, and the first of the two correct readings is a reading from one who reads it: the King of the Day of Judgment, meaning the King’s loyalty to him on the Day of Judgment, without reading from the one who read: The owner of the Day of Judgment, meaning that he possesses the ruling between them and separates the judiciary uniquely by him without the rest of his creation. As for his saying: On the Day of Judgment, religion is to interpret reckoning and reward with deeds. Ibn Abbas said: “On the Day of Judgment of Creatures, it is the Day of Resurrection. He condemns them for their deeds. And Abdul-Malik bin Abdul Aziz bin Jureij says: "On the day people will be judged on account." Beware of worship and Thine aid we seek That is, you are submissive, humble and submissive, acknowledging that you, O our Lord, are in deity, not to anyone else. On the authority of Ibn Abbas, he said: “Gabriel said to Muhammad,“ Say, O Muhammad: Beware, you worship: Beware, we are united and fear and we hope, O our Lord, not someone else. ” Al-Tabari says: “Rather, we chose to be disgraced, humiliated, and asleep without explaining that in the sense of hope and fear, even if hope and fear are only with humiliation, because slavery for all Arabs comes from humiliation, and it is called the humiliating path that has been footsteped and humiliated by the temple a temple.” As for the meaning of his saying, "Beware of you, our Lord, we seek assistance from our worship on You and our obedience in all our affairs, no one but you." Ibn Abbas said: "Beware of you, we seek assistance from your obedience and on all our affairs." Show us the straight path Ibn Abbas said: “Gabriel said to Muhammad: Show us the straight path: Inspire us the guiding path.” And his inspiration to him is his success. ” Al-Tabari said: “Some people claimed that the interpretation has guided us, that is, we increased the guidance, and this has no basis because God does not assign a slave to one of his obligations until after he has made it clear to him. As for his saying: guide us, it is his question of perseverance on guidance in the remainder of his life. As for his saying, The Straight Path: The people of al-Hujjah among the people of interpretation are all unanimously agreed that the straight path is the clear path that does not warp, and the Qur’an translators differed in the meaning of the straight path, so Ibn Abi Talib said: “The Qur’an is the straight path.” As for Jabir bin Abdullah, he said: “Give us the straight path. Islam is wider than between heaven and earth.” Likewise, Ibn Abbas said. As for Muhammad ibn al-Hanafiyyah, he said: “It is the religion of God that does not accept anyone else from the servants.” Way, who bestowed on them is not wrath, and who lost On the straight path, that is, say, O Muhammad, guide us to the straight path, the path of those whom you have blessed with your obedience and worship from your angels, prophets, righteous friends, martyrs, and righteous ones. The one who commanded Muhammad and his ummah to ask their Lord for guidance for the straight path is the guidance for the path described by God. Ibn Abbas said: “The path of those whom you have blessed is the path of those whom God has blessed with the angels, the prophets, the righteous, the martyrs and the righteous who obeyed you and your servant.” As for his saying blessed with them, there were several sayings, who is the intended meaning of this? Some of them were the prophets said, those who said the believers and the Muslims were said, and the Prophet and those with him were said. As for his saying that is not angry with them, it is in him that whoever is blessed by God guided him to his true religion, he has been protected from the wrath of his Lord and escaped from misguidance in his religion. As for those who were angry with them, Uday bin Hatim narrated from the Messenger that the Jews who were angry with them, and Ibn Abbas also said: “I mean the Jews whom God was angry with.” As for the interpretation of anger, some of them said: Allah's wrath against those of his servants who were angry with him, criticized him for their actions and insulted them by saying. As for his saying: Not the lost: that is, the Christians, and God called it the Christians mentioned a delusion of their mistake in the truth, the method of the path, and taking them from religion in a way other than the straight path. The interpretation of the verse guides us the straight path, the path of those whom you have been blessed, neither the one who is angry nor the lost. Different parsing and readings in the interpretation of the surah Beware of worship and Thine aid we seek That is, you are submissive, humble and submissive, acknowledging that you, O our Lord, are in deity, not to anyone else. On the authority of Ibn Abbas, he said: “Gabriel said to Muhammad,“ Say, O Muhammad: Beware, you worship: Beware, we are united and fear and we hope, O our Lord, not someone else. ” Al-Tabari says: “Rather, we chose to be disgraced, humiliated, and asleep without explaining that in the sense of hope and fear, even if hope and fear are only with humiliation, because slavery for all Arabs comes from humiliation, and it is called the humiliating path that has been footsteped and humiliated by the temple a temple.” As for the meaning of his saying, "Beware of you, our Lord, we seek assistance from our worship on You and our obedience in all our affairs, no one but you." Ibn Abbas said: "Beware of you, we seek assistance from your obedience and on all our affairs." Show us the straight path Ibn Abbas said: “Gabriel said to Muhammad: Show us the straight path: Inspire us the guiding path.” And his inspiration to him is his success. ” Al-Tabari said: “Some people claimed that the interpretation has guided us, that is, we increased the guidance, and this has no basis because God does not assign a slave to one of his obligations until after he has made it clear to him. As for his saying: guide us, it is his question of perseverance on guidance in the remainder of his life. As for his saying, The Straight Path: The people of al-Hujjah among the people of interpretation are all unanimously agreed that the straight path is the clear path that does not warp, and the Qur’an translators differed in the meaning of the straight path, so Ibn Abi Talib said: “The Qur’an is the straight path.” As for Jabir bin Abdullah, he said: “Give us the straight path. Islam is wider than between heaven and earth.” Likewise, Ibn Abbas said. As for Muhammad ibn al-Hanafiyyah, he said: “It is the religion of God that does not accept anyone else from the servants.” Way, who bestowed on them is not wrath, and who lost On the straight path, that is, say, O Muhammad, guide us to the straight path, the path of those whom you have blessed with your obedience and worship from your angels, prophets, righteous friends, martyrs, and righteous ones. The one who commanded Muhammad and his ummah to ask their Lord for guidance for the straight path is the guidance for the path described by God. Ibn Abbas said: “The path of those whom you have blessed is the path of those whom God has blessed with the angels, the prophets, the righteous, the martyrs and the righteous who obeyed you and your servant.” As for his saying blessed with them, there were several sayings, who is the intended meaning of this? Some of them were the prophets said, those who said the believers and the Muslims were said, and the Prophet and those with him were said. As for his saying that is not angry with them, it is in him that whoever is blessed by God guided him to his true religion, he has been protected from the wrath of his Lord and escaped from misguidance in his religion. As for those who were angry with them, Uday bin Hatim narrated from the Messenger that the Jews who were angry with them, and Ibn Abbas also said: “I mean the Jews whom God was angry with.” As for the interpretation of anger, some of them said: Allah's wrath against those of his servants who were angry with him, criticized him for their actions and insulted them by saying. As for his saying: Not the lost: that is, the Christians, and God called it the Christians mentioned a delusion of their mistake in the truth, the method of the path, and taking them from religion in a way other than the straight path. The interpretation of the verse guides us the straight path, the path of those whom you have been blessed, neither the one who is angry nor the lost.

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theonyxpath · 6 years

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Hello, everyone! Meghan here, with a preview excerpt for you from the One Thousand and One Nightmares era, including two of the four Kindred covenants prominent in the Islamic Golden Age. Let me tell you a story…

Golden Age Covenants

Even at its height, the Camarilla never touched many of the Abbasid Caliphate’s lands. The covenants here evolved independently of those in Europe, although pockets where the Invictus and Lancea et Sanctum hold sway exist in the caliphate’s western reaches.

Ahl al-Mumit

“My rage is my weapon, but it is also my curse. Inshallah, I will one night overcome it.”

You want to join the Ahl al-Mumit because: You are angry that you’re dead and you don’t know how to deal with it. You think mortals waste their humanity. You are driven to hunt down other monsters.

The big picture: We rage at our cursed condition and the injustices committed against us. We always feel close to frenzy, and one wrong move could end with watching a sunrise. Fortunately, we possess the gift of Karamat, the magical rituals Europeans call Theban Sorcery. Karamat reminds us of our humanity, tempering our rage to work miracles. God does not directly intercede to work these marvels; instead, we call upon the gifts God granted us.

It is God’s role to convert the wicked and judge the impure. It is our role to execute God’s judgment and punish the unworthy. We see every vile act humanity commits and find them wanting. Some Wrathful wish to prove to God that the world is unworthy. Others hunt monsters far worse than divs. Most just want to make it through tonight without unintentionally destroying what little we have left.

Muslims dominate Ahl al-Mumit, but significant minorities of Christians and Jews exist within our ranks. The few European Kindred who journey east and return compare us to their Lancea et Sanctum. We add this presumption to the long list of reasons we are angry at the world. We are cursed enough as it is and God has no need for more monsters!

Where we came from: The Lancea et Sanctum say they learned Karamat from an angel. We learned it from Iblis himself. God made his anger known when Iblis would not bow to humanity.

Iblis asked for a gift so he could be an agent of God’s wrath, and God granted him Karamat but cursed him, so his form was no longer smokeless fire, but dead flesh. It was Iblis who sired the clans, Iblis who gave us our path, and Iblis who taught the first Karamat.

Our practices: We use our rage to hunt Kindred, Begotten, and other monsters who lost their humanity long ago; yet we temper our wrath, so we do not become like them. Karamat reminds us of God’s mercy, and it is our solemn duty to recover these rituals. We will not allow them to fall into the Lancea et Sanctum’s hands, and we take it upon ourselves to keep those monsters out of our lands. We infiltrate mortal institutions, both to eliminate those we deem corrupt and to remind ourselves how to be human.

Nicknames: The Wrathful (informal), al-Hamasoun (respectful), Banu Shaitan (European, derogatory)

When we are in power: The wicked feel our wrath. The other covenants claim our domains are uncompromising, but we only turn our rage upon them if they give us just cause. We ruthlessly hunt down divs who welcome the curse and become true monsters, for God finds them wanting.

When we are in trouble: We lash out against those who keep us down. We are putrid and denied spiritual purity. Now these arrogant bastards want to eliminate our remaining dignity? Let God damn their families! We will crush them with our rage.

al-Amin

“You think we need sorcery to defeat you? Words can move mountains if you whisper them into the right ear. Here, let me tell you a story…”

You want to join al-Amin because: You are dead, but you still have your faith. You believe upholding the surahs and laws you can is better than discarding everything. You look to history to provide role models for how you should conduct your Requiem.

The big picture: Rather than agonize over their cursed existence, members of al-Amin leave it to God to judge their souls and focus on their night-to-night business. Arabia and Persia have long traditions of raising up independent, influential women, who take the initiative to uphold Muslim customs and laws. The Faithful honor these traditions, using them as guides to their imperfect Requiems, but they respect Khadijah al-Kurba and Homai Chehrazad above all others. Khadijah was the first Muslim convert, the Mother of the Faithful, a powerful and wealthy merchant. Chehrazad becomes a popular icon in the Islamic Golden Age, but al-Amin biographers were already regaling her history to the covenant centuries ago.

Members of al-Amin consider it their duty to keep the peace between the covenants, but that peace easily becomes tyranny. The covenant is quick to defend itself against criticism, citing God’s as the only judgment that matters. While this belief is sincere, it also prevents al-Amin from confronting their actions’ consequences or realizing when they have gone too far and angered their fellow divs.

Where we came from: When the Prophet was but a simple merchant, Khadijah al-Kurba saw how great he would become and proposed marriage. The Prophet refused, saying he could not earn the wages to support a wife, but Khadijah reminded him of her vast trade empire and how she provided for herself. Inspired by her strength and devotion, we resolved to follow her pious example to give us the will to persist. We walked the hijra behind Prophet Muhammad, we stood beside him in Mecca, and we welcomed him in Yathrib.

Our practices: We emulate Homai Chehrazad as storytellers and mediators. Our neonates help others within the covenant solve their problems and keep libraries of all our tales, while elders serve as lore masters who mediate between divs of other covenants and spread stories that manipulate the kine’s opinions in ways we desire. (“Propaganda” is such a harsh word.) Others say our solutions can be heavy-handed, but if it weren’t for us, they wouldn’t have solutions. We also take responsibility for facilitating safe travel between cities for Kindred; long desert trips are hazardous, requiring preparation and careful timing. Trade caravans are our favorite transport method. Both Khadijah and the Prophet were merchants, and caravans allow us to enrich ourselves (and keep other covenants in our debt) while providing an essential service.

Nicknames: The Faithful, the Arbiters, the Camels (derogatory)

When we are in power: We keep the All Night Society running smoothly and the caravans coming in on time. The law holds everyone in check equally. We resolve disputes quickly and efficiently, so they do not draw mortal attention.

When we are in trouble: We fight our way back to the top — not with open war, but through our superior knowledge of the law, ensuring our enemies don’t get comfortable. We are happy to serve as advisers to Princes from other covenants, all the while hatching schemes to reclaim power.

#Onyx Path Publishing

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wisdomrays · 5 years

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The Degree of Making Sacrifice and Keeping the Balance at Donating

QUESTION: Is there a limit to making sacrifices for the sake of God? What should be the degree of material-spiritual sacrifice for those who dedicate their lives to the services of education?

ANSWER: As it is known, not all people are at the same level in terms of their relationship with God Almighty. There are differences among them from the ground level to the stars. In other words, every person has a different degree of relationship with God according to his or her level of faith, knowledge of God, and the love and enthusiasm they have for God. For example, as there are people who observe all of the religious commandments with utmost sensitivity and seek further closeness to God with the additional supererogatory devotions, there are others who suffice with observing the obligatory responsibilities. The reality is that no matter at what level, nobody’s relationship with God can be taken lightly, for this is an implication of taking lightly what God values. If we elucidate this further, on the slippery grounds of the contemporary time which abounds with factors of misguidance, one who makes the proclamation of faith, who observes the Daily Prayers, who observes the fast, and who gives the prescribed alms, and makes the pilgrimage to Mecca—if the person is rich enough to be responsible for these—and in addition to all of these, if a person keeps steadfast with an upright stance in the face of different attacks and accusations of being “someone-ist” or “something-ist,” they are doing something really important. We believe that such a person will enjoy infinite blessings of God Almighty in the next world, because every deed offered under such circumstances has a very different value in the sight of God. It is for this reason that none of the sacrifices by those who join the services for the sake of God with their lives and properties should be underestimated, and every contribution they make must be appreciated.

Invigorating efforts through appreciating good works

If we look at the issue from the perspective of donating for the sake of God, we see a level of difference even among the Companions of the Prophet. For example, when they asked for donations from Muslims prior to the campaign of Tabuk, Abu Bakr brought all of what he had. When the Messenger of God asked him what he had left for his family, he replied: “I left them God and His Messenger.” So this is the level of being the siddiq (truthful one). He was loyal to God and His Messenger, and a prototype Muslim at accepting Islam. Umar ibn al-Khattab brought half of his wealth. Surely, we need to add that it will be a disrespect toward our master Umar to say he was much behind our master Abu Bakr because Umar is considered more virtuous in certain respects even though Abu Bakr is more virtuous in the overall sense. And the leading Companions such as Uthman ibn Affan and Abdurrahman ibn Awf donated a fortune of five hundred camels. Considering the conditions of those times, it can be compared to donating five hundred luxury cars today. Ali ibn Abi Talib added a separate depth of sincerity into this matter, preferring to donate part of his wealth openly and some of it secretly. By donating openly, he fulfilled the duty of presenting a good example to others and showed that he did not fall behind others, and by donating secretly, he wished only for God to know about it. In addition to these, particularly at this early period, there were those who contributed to this caravan of goodness with a little amount of money or a few handfuls of dates, as much as they could afford. Actually, this has always been the natural situation with people. In addition to those who give away everything, there are others who give half, a quarter, or one tenth of their property. It should not be forgotten that the same thing happens today, and even the smallest sacrifices must be appreciated and applauded. But it should also be noted that appreciating and applauding small sacrifices is only one aspect of the issue.

Another aspect is continually seeking to help people make progress, guiding them to new doors leading to goodness and showing them new targets. There are so many righteous deeds a person can do in addition to the minimal duties he or she can fulfill. For this reason, one should never keep his or her horizons narrow, but always aim for higher ideals. Every morning people must try to feel God more deeply than the day before, trying to gain deeper insight into the spirit of religion, seeking to strengthen their bonds of heart with the Messenger of God, and always seeking a higher level to jump over. They should never see the level that they have attained as sufficient and always spur their horse further, asking for more. And even if they reach the levels of “annihilation in God” (fana fillah) and “subsistence by and with God” (baqa billah) at spiritual journeying, that is, even if their entire existence is lost in their sight before the Holy Light of the Divine Countenance (Subuhatu’l-Wajh), even if they put aside everything mortal and passing, and regain existence in a perpetual form after having been obliterated with respect to one’s physical and carnal aspect, and then experience a different revival with their heart, soul, and feelings, and thus see that their head reached the firmament of their spiritual potentials… in spite of all of these, they should still aim higher for the horizons and say, “My God, please grant me abilities far beyond my potentials, and by allowing these abilities to flourish, shower your blessings down on me!”

People have different levels with respect to their personal religious life and spiritual journeying or on their path to serve God, but the way to progress is always open for those who carry out the minimum levels of a certain observance. As they feel within the quintessence of the service they are committed to, they will be committed further in a wholehearted fashion; by fulfilling the services they are supposed to do and by working them into their hearts, those acts of goodness will become ingrained in them after some time—so much so that when the day arrives when their service is no longer needed, when nothing is asked from them for the sake of serving God and shouldering some task, they will feel a deep void, see it like a state of death, bend over with pain, and begin to seek new ways of donating. Attaining such a level, however, depends on time, committing to that task with active patience, and internalizing it.

It is necessary to know the people addressed well

Another approach to consider on the issue is that some people take the period of Medina as a basis and suffice by carrying out the obligatory commandments. If they donate one fortieth of their wealth or one tenth of the worth of their yearly crops, they have carried out their duty. On the other hand, others take the absoluteness in the period of Mecca as a basis and try to give what they can. At this point, it is very important for the people in a key position of guidance who try to encourage others to contribute to services to act with perspicacity and insight, understanding those with whom they deal well. If they see what is being done as little and try to burden people with what they cannot bear, then—may God protect—this pressure might evoke a feeling of unwillingness, weariness, and hate in the people appealed to. Whether it is accepting Islam or certain practices for the sake of religion, there is no coercion into doing certain things. Islam takes easiness as the basis. If you make it so difficult by demanding more than what people can bear, you make religion impossible to practice. You would then lead to the opposite of what you had intended. At a time when you expect people to show their magnanimity and shoulder a certain task, things develop adversely for you, having made religion too difficult to practice, and thus you become the loser. The Messenger of God, blessings and peace be upon him, stated, “This religion is ease, and whoever makes it difficult, religion overpowers him.” For this reason, those in a position to guide others need to know the people before them well, understanding who can bear how much, and act with perspicacity and insight. It should not be forgotten that following this wise conduct signifies following the Divine code at the same time, as it is stated in the Qur’an, “God burdens no soul except within its capacity” (al-Baqarah 2:285). Thus, instead of burdening people with more than what they can bear, it is necessary to make them happy with appreciating the good works they have done and find ways to motivate them further.

Continuity at donating

Indeed, pushing people to give more and thus taking away the capital in their hands will cause them to become unable to run their business. But letting them run their business and expand it will enable them to donate more for the sake of God. For this reason, even if the heroes of donation fill with enthusiasm and give everything in their hands, you should keep the balance at taking, consider the long-term dimension, and favor continuity at giving.

Let me point out one final thing. Those who demand more sacrifice from the people before them, owing to the multitude of services that need to be carried out, should try to save their duty from monotony and make a format change. Without violating the essential principles, they should present the importance of the values that they believe in with a different hue, a different pattern, and a different tongue at every turn, evoking a continuous wave of love and enthusiasm in those appealed to. It should never be forgotten that “every new thing is delicious.” In this respect, the messages presented through different veins will generate a different taste and gusto, and thus will be welcomed by them. Otherwise, if you let the issue get monotonous, people will grow weary, as familiarity breeds contempt. Therefore, you will find it difficult to make your message echo in their hearts.

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melbynews-blog · 6 years

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War Propaganda Is Exposed When Pearson Sharp Goes to Syria & Tells the Truth

Neuer Beitrag veröffentlicht bei https://melby.de/war-propaganda-is-exposed-when-pearson-sharp-goes-to-syria-tells-the-truth/

War Propaganda Is Exposed When Pearson Sharp Goes to Syria & Tells the Truth

“This sincere young journalist is having a real Mr. Smith Goes to Washington experience in #Douma,” tweeted journalist Caitlin Johnstone, referring to Pearson Sharp (One America News Network) whose on-the-ground reporting from Syria flies in the face of official mainstream reports out of Syria. Realizing that everything we’ve been told about Syria is false, Sharp — like Mr. Smith in Washington — goes about exposing the lies. While legacy media rants on about a horrifying attack, reports out of Douma suggest it didn’t happen. Sharp found no witnesses nor evidence. Nor did journalists, Robert Fisk (UK The Independent) and Uli Gack (German ZDF).

The world’s eyes are on Syria like never before. Concerns about potential full-scale military confrontation with Russia have caused people to re-examine the Syria situation, sending into overdrive the establishment’s megaphone, a.k.a. the mainstream media (“MSM” hereafter). The war machine relies on public support, so intelligence agencies have perfected the craft of psychological operations — psy-ops — to mind control us into supporting wars that benefit war profiteers and hurt everyone else. The cost has been more than a half million dead in Syria, 2.4 million in Iraq, and trillions in tax dollars. In the US, propaganda was legalized and Pentagon — yes, Pentagon — funds were earmarked for psy-op campaigns geared to cripple dissent and manufacture consent for wars.

In this article, we examine nine war psy-op tactics used by MSM in Syria. By comparing MSM Syria reports to what real journalism looks like — featuring Pearson Sharp — we get a crystal clear picture of how MSM goes about deceiving and manipulating us. The more expert we become at collectively decoding and exposing their tricks — and sharing these tools of discernment with friends — the sooner establishment narratives will crumble. Following is an investigation into just how they operate.

First we consider Sharp who’s a role model in how the Fourth Estate is supposed to function. In self-filmed videos, he randomly approaches and interviews locals and hospital personnel in Douma with the assistance of an interpreter. To prove he isn’t speaking to government plants, he randomly approaches people in the streets with film rolling. His interviewing style is thorough, covering all bases, never leading the speaker to a desired answer, and eliciting their assessment and conclusions. Of the five journalists reviewed herein, Sharp is the only one with full interviews, which creates transparency.

Ground zero interviews in Douma

At ground zero, we learn people laughed when they first heard about the alleged attack on TV. They think it’s a “show”. “The West keeps playing this game. This is not the first time,” they concur. “This is how the West plays its game to find an excuse to attack Syria or bomb Syria.” In the hospital, staff report there were typical cases of smoke and dust inhalation that day, but no deaths nor gas victims — fewer patients than usual. In a gas attack, they explain, hundreds of victims would be admitted. They say the video of children being sprayed with water and inhalers was staged by intruders yelling “chemical attack!”

1. Halt the Investigation & Make the Rest Up (Starring Robert Fisk, The Independent)

These hospital testimonies and Sharp’s inability to find a single witness of a real gas attack corroborate the findings of award-winning Middle East correspondent Robert Fisk in this article (also a short audio here), who interviewed “more than 20 people” in Douma. Fisk has more journalistic latitude than his MSM counterparts discussed below, but he doesn’t go far enough. “How could it be that Douma refugees who had reached camps in Turkey were already describing a gas attack which no one in Douma today seemed to recall?” he wonders. But without further investigation, he draws his conclusion that news didn’t spread due to people living in tunnels “so isolated from each other for so long” during the siege. That does not square. Military reports stated that the terrorists packed civilians in close quarters, yet he leaves it at that, not willing — or too polite — to call out MSM reports from up north the way Sharp does, such as in this tweet:

Just watched a Sky News report about Douma — reporter COMPLETELY LIES about what she saw. I didn’t meet ONE PERSON who saw the attack, but she makes it sound like an atrocity… These reporters act like they care about the Syrian people, but their lies are costing lives. (Emphasis mine)

2. Confuse the Reader Without Outright Lying (Fisk)

The horrors jihadists inflict upon civilians have been documented every time a town is liberated, including Douma. Fisk’s article touches on this matter, sprinkling seedlings of truth. He alludes to the miles of “wretched prisoner-groined tunnels” (i.e. civilian slaves), a Jaish al-Islam execution, and “jihadis . . . living in other’s people’s homes” (i.e. forcing civilians to be homeless), yet he avoids explaining that there are no moderate rebels. Sharp, on the other hand, explains it in black and white on Facebook (boldface mine):

What I can’t figure out is why journalists report about Syria the way they do — — it’s a stunningly beautiful country, with some of the kindest, warmest people I’ve ever met. The Syria they talk about in the news, and the Syria I’m visiting now are not the same place AT ALL. The people here are THRILLED the government has recaptured areas from the rebels: under rebel control, they had no jobs, no food, no power or water or medicine. They feared for their lives every day. EVERY person I’ve talked to (this is not an exaggeration, I have yet to meet someone who disagrees) says they are so relieved to be living under Assad, and that life is finally going back to normal now that he is in charge.

I simply don’t understand why other journalists would say differently. I have talked to Syrians from all over the country, not just one place, and they unanimously hated the rebels, and love President Assad. And these aren’t people who are fearful of speaking against the president, you can see it in their eyes, hear it in their voice. They laugh when I tell them Western media says they hate Assad, and love the rebels. They ask me, “then why would we live here? We are free to do what we want, why wouldn’t we just go live in rebel held areas if we like them so much?” It’s a great question.

I don’t have all the answers, and I’m genuinely baffled at the VAST difference between the Syria on TV, and the Syria I’m seeing with my own eyes.

For seven years “they unanimously hated the terrorists” and “feared for their lives every day.” Fisk, however, keeps this pivotal detail cryptic, writing,

The story of Douma is . . . not just a story of gas — or no gas, as the case may be. It’s about thousands of people who did not opt for evacuation from Douma on buses that left last week, alongside the gunmen with whom they had to live like troglodytes for months in order to survive.

For readers unfamiliar with the word troglodyte, that sentence means nothing. Again, Fisk talks over our heads.

Recent civilian testimonies expose barbaric terrorist war crimes in Ghouta. People are eager to tell their story, and one of Sharp’s hospital interviewees goes off-topic to say the terrorists starved his family for seven years. Surely Fisk was told these horrors, but he plays it safe, stressing there are two stories in war. His assignment is simply to investigate a gas attack, not expose war propaganda. Notwithstanding, the outcome of his ambiguity is a confused reader — not an informed one. In juxtaposition to this, we see Sharp blowing the lid off the entire war psy-op. When Fisk visited the abandoned offices of the White Helmets — whose tweets alerted the world of the event — he found a gas mask and dirty military camouflage uniforms. He thought:

Planted, I asked myself? I doubt it. . . . Of course we must hear their side of the story, but it will not happen here . . . [because] every member of the White Helmets in Douma . . abandoned their main headquarters and chose to take the . . . government-organised and Russian-protected buses to the rebel province of Idlib with the armed groups when the final truce was agreed.

This point will fly past readers only familiar with White Helmets’ Hollywood image. A terrorist mecca, Idlib’s no ordinary travel destination. The US–funded White Helmets are a propaganda construct who rescue only terrorists, participate in beheadings, stage fake rescues, and are allied with Al-Nusra Front. The reason Fisk doubts that the gas mask and military apparel were planted is surely because he‘s aware of their terrorist activities. But once again, he doesn’t spell that out.

3. Make Sweeping Unsubstantiated Claims (Fisk)

Fisk probably believes what he says — but does not source his sweeping “ruthless dictatorship” claim. (He cannot.) But because he writes in an authoritative tone (see #8 below), we’re supposed to trust this party line. Nevertheless, regardless of the deficits, kudos for his report on the gas attack matter and his masterful free-flowing prose that brings the streets of Douma to life for the reader.

4. Lie Brazenly Straight to the Camera (Starring Louise Callaghan, Sky News)

Sky News reporter Louise Callaghan reports on her visit to northern Syria refugee camps — without presenting interview footage. She claims that “individually corroborating” testimonies of Douma “survivors” all witnessed the gas attack, experienced symptoms, and said the missile attack was “good” but wouldn’t deter Assad. No clarification is provided as to whether they’re pro-rebel or pro-Assad. This is because MSM pretends all Syrians hate Assad. She claims that she met a girl from the hospital video, that the White Helmets help people all over Syria and are not Al-Qaeda, and that Assad used gas many times.

Given MSM’s long history of lying us into war, when they stay perfectly on a war agenda script like this, you can be sure they’re lying. Because she broadcasts from Mosul, one cannot be sure she even went to Syria. It’s really unlikely everyone interviewed said the exact same thing. Without video proof, we should assume she made it up, especially because it contradicts video testimonies in Douma. Plus she says provable lies about the White Helmets and Assad, so she has zero credibility.

There’s no evidence Assad gassed his people. Ever. She doesn’t discuss Assad’s popularity nor the US-supplied terrorists’ penchant for gassing people. In fact, here’s a compilation of reports refuting hers, suggesting it was a false flag staged by her pals, the White Helmets. “This isn’t just bad journalism, it should be criminal,” Sharp tweeted. “I wish she had to live with the people she was lying about.”

One final clue that she’s lying is her body language: the rolling of eyes, blinking, smug grin and deadpan gaze hint of a trained liar. Those contrast with Sharp’s sincere expressions and steadfast eyes.

5. Act Like an Expert While Forecasting a Long War. Be Sure to Make it Sound Complicated. (Starring Callaghan)

Pushing the war psy-op envelope, twenty-something Callaghan acts like a seasoned foreign policy expert, declaring “The war’s far from over” because of the complicated web of warring factions — as if only experts could figure it out. This plants the idea of never-ending war in the public’s consciousness — just what the war profiteers ordered. In truth, the situation is not so complicated. Here’s how simple it is: It’s not an organic civil war. Assad, Russia, and the Syrian Arab Army are the good guys with mass popular support. There are various “rebel” factions, but no moderate rebels. As my friend John McCarthy points out, “War would stop immediately if outside forces stopped supplying the “rebels, most of whom are not even from Syria.”

6. Insinuate That Everything Fits Your Narrative (Starring Arwa Damon, CNN)

In our next video, CNN correspondent Arwa Damon reports from a refugee camp in northern Syria. This video got a lot of laughs because she debunks herself by sniffing and touching objects allegedly contaminated with chemical weapons — without donning gloves or mask. Her highly edited video features clips of interviews with her voice-over translation muting most of the original dialog.

Damon reports that they all witnessed the gas attack, and some were poisoned. Really? A bedridden woman, she translates, was leaving the hospital when the sick arrived — a “horrific” scene! Woah, that doesn’t jibe with Sharp’s and Fisk’s hospital testimonials. Damon implies — without saying it outright — that the husband died in the alleged gas attack — a perfect example of how to insinuate that everything fits official narratives. Damon doesn’t say the smelly items were contaminated in the attack, but she implies it by reacting to a sniff test — “definitely . . . stings,” she says. With the camera close up on a smiling child, she states:

This new camp is inhabited with those who survived the siege of Douma. Its relentless months-long bombing that drove families underground so that something as simple as feeling the sun on their skin was a luxury.

Her scolding tone is code for blaming Assad and his Army. Damon summarizes in the same chiding tone:

The limited US-French-UK strikes may have sent a message to the Syrian regime about chemical weapons, but not the rest of its arsenal. For those who have endured the unimaginable, it’s little more than a move on a gruesome chessboard.

This insinuates that Assad and the Arab Army are responsible for the “unimaginable” and it implies locals share this viewpoint — which is not supported at all by Sharp’s news coverage (nor other independent journalists, for that matter).

One-man act

7. Edit Craftily (Damon)

Damon’s big budget film crew production honestly cannot compete with Sharp’s one-man act. His interviews are not highly edited nor dubbed like hers — nothing is hidden. His 3rd party interpreter translates in real time on camera. No one should ever, ever trust CNN dubbed translations because CNN was literally caught reading scripts on air in the Bana Alabed Syria psy-op. An elderly woman in this video hardly utters a word on camera, but quite oddly, Damon translates an entire paragraph, saying “her country has caused her too much pain.” Hmm . . . did the woman really say “HER country”? Unlikely, considering that people in Sharp’s videos know the score.

Of four adults Damon interviews, we don’t see the faces of two. Why did the man in this picture refuse to be identified? There can be a reasonable explanation (or he could be a terrorist), but it seems there was a dearth of willing participants in this large camp. Could it be because few conformed to her agenda? Sharp’s videos, in contrast, feature many people unabashed to speak on camera. With tape rolling, he randomly approaches and interacts with many people — not the case on CNN where the settings and props (doll, clothes in wash basin, face mask, pot on boy’s head, infant on hospital bed) look pre-planned. Furthermore, her interviews are cut, so we don’t know if she asked leading questions. Compared to Sharp’s impromptu videos, hers look rehearsed — props and all. Truth does not need editing nor staging.

Did CNN provide the t-shirts, face mask or sunglasses as props?

8. Speak in an Authoritative Tone In Lieu of Providing Proof (Co-starring Callaghan & Damon)

Caitlin Johnstone points out that “Saying something [repeatedly] in an authoritative tone [is] now [treated as] the same thing as providing proof.” These Sky News and CNN segments lack video proof. Yet because they speak in authoritative tones, viewers are meant to believe that none of the refugees denounced the “rebels” and western governments like other Syrians do, and that they all witnessed the gas attack. Johnstone recommends, “Never, ever, ever let them push the burden of proof upon you” (at 18:00). As chance would have it, Sharp provided video proof that refutes these MSM claims.

9. Lie by Omission (Starring Frederik Pleitgen, CNN)

CNN senior international correspondent Fredeik Pleitgen reported from Damascus April 7, providing the first details of the attack for which Assad was accused (link is here). The week prior, Pleitgen had visited eastern Ghouta with a group including Vanessa Beeley, who tweeted:

Why no mention of #EasternGhouta terrorist chemical weapons lab u visited wth me on 6th March? Why no mention of 3,500* plus civilian prisoners of Jaish Al Islam held in “repentance” prisons? Who gains fm this alleged CW use?

Pleitgen lies by omitting these critical parts of the puzzle — which would turn the narrative completely on its head because Jaish al Islam had the motive, means, and proximity to captives. On the other hand, Sharp leaves no gaps in his reporting. The way to know they’re lying by omission is to follow credible media sources. Here’s a list of independent Syria experts to follow (plus Tim Anderson). (*Note: Jaish al-Islam lied about the hostage count. Only 200 survived, with thousands dead or sold to Idlib.)

Hold MSM Accountable & Spread the Word

This is not normal. It is not healthy for well-educated journalists to warmonger for a paycheck and fame. To recap, here’s a list of nine psy-op ploys used to manufacture consent for war.

MSM has literally turned into a Hollywood production, and puts on this charade because they can get away with it. We need to call them out, hold their feet to the fire, and show our friends how to spot these psy-ops. Quite demonstrably, Sharp models what real journalism looks like, in graphic relief to MSM. This drastic dichotomy proves how fake MSM is and how dumb they think we are. As John McCarthy points out, “. . . honestly and humanly, [Sharp] is giving a voice to the People of Syria.” Sharp has arrived back in the USA and is posting more “Mr. Smith Goes to Syria” footage from his journey. In an interview, Sharp offers strong advice as follows:

Don’t trust the media. There is so much that goes on that you don’t see reported. I work in the media. I was at Douma. I saw what I saw, and then I saw what the other news outlets reported, and it wasn’t at all the same thing. . . . Traveling around Syria, there’s so much to that country that people don’t see in the media. The people there are friendly and outgoing, and all they want is to live a normal life. They are trying so hard . . . to just have a normal life. . . . In spite of everything, Syrians love America.

The good news is that — gas, or no gas — this chapter has helped blow the cover off MSM’s wiles. That’s why MSM is doing damage control with a giant smear campaign targeting their indie media competition. We need to push back, hold them accountable, and expose their tricks. People’s lives depend on it. Maybe even our own. Let’s follow, support, and promote these independent Syria-expert journalists and get the word out about Syria. Peace.

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asksabhaniblog · 7 years

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On a famous son of Kasganj: Hazrat Amir Khusrau He has often been called the Tooti-e-Hindustan or parrot of Hindustan. By Rana SafviRANA SAFVI @iamrana "Mir Khusrau, the king of the kingdom of words (poetry), the ocean of accomplishment and sea of perfection; His prose is more attractive than flowing water, his poetry is clearer than limpid water; (he is) a peerless singing nightingale and an unparalleled sugar-tongued parrot. For the date of his death, when I bowed my head above the knees of though, A chronogram occurred ‘peerless’ and another ‘sugar-tongued parrot’..." The chronogram used for Hazrat Amir Khusrau’s death was Tooti-e-shakkar maqaal or "sugar-tongued parrot".

In fact, he has often been called the Tooti-e-Hindustan or parrot of Hindustan. For me, however, he is Mr Hindustan. There’s not a day in the life of ordinary Indians when we don’t consciously or subconsciously use or consume one of his inventions, sayings or words of wisdom.

Amir Khusrau’s real name was Ab’ul Hasan Yamīn ud-Dīn and "Khusrau" his nom de plume. His father, Amir Saifuddin Mahmud, was of Turkish descent, who migrated from Balkh in Central Asia and settled in Patiyali in present day Kasganj, Uttar Pradesh.

Amir Khusrau was born in 1253 AD. His mother was the daughter of Rawat Arz, a Rajput and the famous war minister of the Delhi Sultan Balban.

He had become the disciple of Hazrat Nizamuddin Auliya of Delhi at the age of seven and the love between Khusrau and the Peer o Murshid is legendary. However, Khusrau maintained a fair balance between his spiritual and worldly lives. He served under various nobles and the five sultans of Delhi, including Jalaluddin Khilji, Alauddin Khilji and Ghiyasuddin Tughlaq.

Even today, he is one of the most celebrated poets and writers of India. Khusrau wrote a total of 99 books out of which only few are available today; he gained fame during his lifetime itself.

The famous historian Ziauddin Barani, who was his contemporary, says: "A man with such mastery over all forms of poetry has never existed in the past and may perhaps not come into existence before the day of judgment."

Barani adds that apart from being conspicuous in prose, Khusrau was an advanced mystic and excelled in playing and composing music. High praise coming from a contemporary!

He believed that just as Muslims have various angels, death et al, Hindus have multiple gods but believe in one khuda called Om.

Maulana Shibli Numani wrote in Shir’ul Ajam that, "no person of such comprehensive ability has been born in India in the last 600 years".

While most poets excelled in one form or the other, Khusrau wrote qasida, masnavi, ghazals, rubai, mustazad and his verses went into several lakhs.

His masnavi Qiran-us-Sa’dain, written at age 36, earned him the post of poet-laureate in the court of King Kaikobad, the grandson and successor of Balban.

This is also called "Mathnavi dar Sifat-I-Dilli" as it was his ode to the city of Delhi.

In "Mathnavi Nuh-Sipihr (songs of nine heavens)", Khusrau pays further tribute to India’s birds and animals, flowers and trees, its languages and people.

He talks of the religious and cultural plurality of Hindustan of those times. He talks of the mutual love between Hindus and Muslims and equates a Haji going toMecca with a Hindu pilgrim going to Somnath.

A Muslim haji proceeding to Mecca met a Brahman pilgrim going to Somnath. Owing to the strength of his devotion, the Brahman was measuring the ground with his body and the stones of the road had torn off the skin of his breast.

"Where to, friend?" the haji inquired. "I have been travelling like this for several years," the Brahman replied. "But God has given you your two feet; why do you crawl on your breast instead of walking upon them?" "Ever since I have dedicated my life to my idol, I crawl towards him on my breast and my heart," the Brahman replied. And you, who laugh at the Hindus for being idolaters, at least condescend to take a lesson from the sincerity of their faith. (Habib Mohammad; Hazrat Amir Khusrau Of Delhi)

Prof SH Qasmi, the well-known Persian scholar and former head of department of Persian at Delhi University, says that in "Qiran-us-Sa’dain", Khusrau has talked of the communal amity and harmony between Hindus and Muslims. Khusrau writes that Hindus also believe in one God and that he has talked to the Hindu priests and scholars and has come to the conclusion that the idols are just representations of various aspects of Khuda.

He believed that just as Muslims have various angels, death et al, Hindus have multiple gods but believe in one khuda called Om.

Khusrau says that Hindustan is called Hindustan jannat nishaan (reflection of heaven) because we get all the things that are found in heaven, such as peacocks, fruits et al.

"I know that in this land lie concealed wisdom and ideas beyond compute.Greece has been famous for its philosophy but India (Hindustan) is not devoid of it. All branches of philosophy, if one examines carefully are found here. Logic, astrology, kalam (metaphysics) — in fact, every scince except "faqr" (sufism) is found. Physics, mathematics, astronomy, divination of the past and the future are known. In divinity (or metaphysics) alone the Hindus are confused, but then so are all the peoples. Though they do not believe in our religion, many of their beliefs are like ours."

(Translation from The Life And Works Of Amir Khusrau, by Mohammad Wahid Mirza.)

On the instruction of his spiritual guide Hazrat Nizamuddin Auliya, Amir Khusrau started writing in the local bhasha, which he called Hindavi — akin to today’s khari boli. His work in Hindavi is almost as extensive as his work in Persian. He had also learnt Sanskrit. In that sense he can be called Baba e urdu, or father of Urdu.

His genius was not confined to poetry alone and by Khusrau’s own admission, "I am a master of music as well as poetry. I have written three volumes of poetry and my musical compositions would also amount to three volumes, if they could be reduced to writing."

No one after him could get the title of Naik.

According to Sangeet Natak, "A superb musician in his own right and credited with the invention of several musical instruments and with having laid the theoretical basis for much of Indo-Muslim music, Khusraw imparted to his ghazals a lilt and melody that have assured their inclusion in musical programmes in India to the present day."

In addition to inventing many ragas and raginis, he is believed to have invented the tabla. He is also the originator of tarana, khyaal and qaul and credited with the creation of 17 talas (patterns of rhythm), including those prevailing today such as teen tal, Jhoomra and Ara Chautala, and a number of ragas, including Yaman Kalyan, Sazgiri and Sarparda.

Though he himself has modestly stated that they already existed in Indo-Iranian music.

"Nevertheless, subsequent scholars consider Khusro to be the creator of a number of them. They point out that the Ragas mentioned are actually blends of existing Indian and Persian melodies. Yaman, for example, is an amalgam of the Indian Hindol (as it existed then) and the Persian Nairez or Nairiz. Similarly, Saazgiri comprises the ancient Indian forms of Purbi, Vibhaas, Gaud and Gunkali along with the Persian Ahang."

Though mystic singing or sema existed much before, it is Khusrau who gave it the present shape of qawwali.

He was entrusted with the task of setting the Prophet Muhammad’s qaul (saying) "Man kunto Maula" to music.

"Man kunto maula, Fa haza Ali-un maula " "whoever accepts me as a maul (master), Ali is his master too". It was set to music by the genius Amir Khusrau on the spot. He added the famous tarana, "Dara dil-e dara dil-e dar-e daani. Hum tum tanana nana, nana nana ray Yalali yalali yala, yala ray" to help to induce a trance; to give body and soul to it, as it were.

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The word "qawwali" comes from "qaul". Amir Khusrau was entrusted with developing it as a complete form of music, and he chose 12 young students to accomplish the task — and called them the qawwal bachcha.

It is through them that he presented Qaul Qalbana and other forms of qawwali.

Hazrat Amir Khusrau lives on in our hearts through his mystic poetry, his musical inventions, his simple riddles, kah mukarnis and wedding songs.

Which girl in North India has not left her house to the words of "Kaahe ko biyahi bides (why was I married and sent to a foreign land?)"?

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caveartfair · 7 years

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Armory Show Director Out after Sexual Harassment Allegations—and the 9 Other Biggest News Stories This Week

01 Benjamin Genocchio was replaced Wednesday as the executive director of The Armory Show after a report was published in the New York Times, in which multiple women accused him of sexual harassment.

(Artsy & the New York Times)

Genocchio will be replaced by Nicole Berry, who has been the New York art fair’s deputy director since she joined last year from EXPO Chicago. A spokesperson for The Armory Show did not say whether Genocchio’s departure was permanent. “The Armory Show seeks to maintain a respectful workplace and prohibits harassment or discrimination of any kind,” wrote the spokesperson in an emailed statement from Thursday. The Times story detailed a range of allegations against Genocchio, ranging from inappropriate comments to running “his hand up [a colleague’s] sequin pants” and asking her, “Is this the only time I get to touch your ass without getting yelled at?” This incident was recalled by Artnet’s then-marketing coordinator, Colleen Calvo, who said it happened as she was checking guests into the company’s holiday party in 2014. Genocchio served as editor-in-chief of the editorial wing of the online art website until joining The Armory Show in 2016. The Times did not interview Genocchio, but he issued this statement to reporter Robin Pogrebin: “Launching start-up news websites definitely led to conflicts with a few employees, but I never intentionally acted in an inappropriate manner nor spoke to or touched a colleague in a sexually inappropriate way. To the extent my behavior was perceived as disrespectful, I deeply and sincerely apologize and will ensure it does not happen again.” The allegations against Genocchio follow sexual harassment allegations against Knight Landesman, who stepped down as a co-publisher of Artforum at the end of October.

02 A judge’s ruling Tuesday cleared the way for the planned auction of 40 artworks from the Berkshire Museum’s collection but the Massachusetts Attorney General asked an appellate court to halt the sale.

(via the Berkshire Eagle)

The struggling museum hopes that the sale, due to start on Monday at Sotheby’s in New York, will bring in as much as $60 million to shore up its endowment and help it pivot towards science and nature programming. Deaccessioning is typically frowned upon unless the proceeds are used to buy more art. This move by the museum has prompted widespread criticism, as well as a legal suit by a number of plaintiffs, including the three sons of the painter Norman Rockwell—a local icon who had donated paintings that will now appear at auction—and the Massachusetts Attorney General’s Office (AGO), which joined as a plaintiff in an emergency motion on November 1st. Judge John Agostini ruled that none of the original plaintiffs had standing, and “scolded the [AGO] office for failing, as he saw it, to provide ‘any other theory by which the proposed auction would violate the law of public charities,’” the Berkshire Eagle reported. In his 25-page decision, Agostini called deaccessioning “a necessary evil in the museum industry due in large part to loss of funding and economic upheaval.” But the AGO filed an 11th-hour motion with the Massachusetts Appeals Court on Friday, asking it to prevent the sale. A ruling is expected by Monday.

03 Recently resigned Stedelijk Museum director Beatrix Ruf told the New York Times that the controversy over her paid side-employment was a “misunderstanding.”

(via the New York Times)

Ruf resigned in mid-October amidst questions over whether her paid, private art advisory services were in conflict with her role as steward of a public institution. In her first interview since then, Ruf told the Times over email that her outside activities had been approved by the Stedelijk’s board. She also said the $500,000 in profit she received in 2015 represented part of a farewell bonus from her former client, Swiss collector Michael Ringier, as a “thank you” for 20 years of work, and did not represent any ongoing service provision. In October, the Dutch newspaper NRC Handelsblad published an investigation into her earnings at Currentmatters, her art advisory firm, which far exceeded her $130,000 annual salary at the Stedelijk Museum. “Choices that museum directors make about exhibitions affect the market value of works of art, and if the director is simultaneously advising private clients, the ethical lines can become blurred,” the Times wrote. But if she fully disclosed her activities to the board and they were approved, the blame may lie with the board, said Jo Houben, director of an art-related Dutch nonprofit, when interviewed by the Times. The museum’s supervisory board, which was responsible for overseeing Ruf, has commissioned a pair of independent investigations into the affair. The findings of both reports will be made available to the public.

04 After a five-year delay, the Louvre Abu Dhabi will finally open its doors to the public on Saturday.

(Artsy)

The day will be a milestone for a French-Emirati partnership that hasn’t always been popular in France—and has been marred by criticism of its workers’ conditions. At the press conference earlier this week, Mohamed Khalifa Al Mubarak, chairman of Abu Dhabi’s Tourism & Culture Authority and of the Tourism Development and Investment Company (TDIC), was keen to put all this behind. He celebrated an institution that will be, he said, a “hub of tolerance,” and congratulated “genius” French architect Jean Nouvel. As part of the deal, the Louvre committed to a 30-year cooperation with Abu Dhabi, which included the loan of artworks for 10 years, four exhibitions per year for 15 years, and the use of the Louvre name. In exchange, the Emirati agreed to pay the Louvre €974 million ($1.12 billion) over three decades, providing funds that have been used, in part, to fund the Paris museum. The Louvre Abu Dhabi is surely hoping some of its contentious background will be eclipsed by its stunning inaugural display, which gathers around 300 loans from 13 French institutions, as well as 300 pieces from the Louvre Abu Dhabi’s fledgling collection.

05 The four artists shortlisted for the prestigious Berlin Nationalgalerie prize called on organizers to pay the award’s finalists.

(via The Art Newspaper & artnet News)

Finalists Jumana Manna, Iman Issa, and Sol Calero, along with the prize winner Agnieszka Polska, issued a joint statement on Friday, arguing that artists who are shortlisted for the prize should be compensated for the work the award requires—including mounting an exhibition and participating in panel discussions, among other commitments. They asserted that the prestige and solo museum exhibition that comes with winning the Berlin Nationalgalerie prize—given every two years to an artist under 40 residing and practicing in Germany—doesn’t necessarily replace monetary compensation. “The logic of artists working for exposure feeds directly into the normalization of the unregulated pay structures ubiquitous in the art field,” the artists wrote. They also voiced concern that an emphasis on their birthplace and gender (all four are women; none were born in Germany) in press materials has overshadowed their art. “It is clear to us that in a more egalitarian world, the fact of our gender and national origin would barely be noticed,” the group wrote. In response, the Nationalgalerie told artnet News via email that it “welcomes the statement of the four nominees” and will evaluate their points seriously.

06 A Brooklyn jury found in favor of the 5 Pointz graffiti artists on Tuesday, following a closely watched trial that hinged on a rarely tested provision of federal law.

(Artsy)

The verdict against defendant Gerald “Jerry” Wolkoff, the developer who destroyed graffiti mecca 5 Pointz, which housed the artists’ work, will not be the final word in the case. Due to an agreement reached between the parties prior to the start of jury deliberations, the judge presiding over the case will ultimately decide its outcome. The lawsuit dates back to November 2013, when Wolkoff whitewashed 5 Pointz overnight, before any of the artists were able to remove or preserve their work. A group of artists sued, alleging Wolkoff committed violations of the 1990 Visual Artist’s Rights Act (VARA). The act grants visual artists limited rights over work they created but do not own, and can entitle them to monetary damages if their works of a “recognized stature” are destroyed, or if mutilation to the work is prejudicial to the artist’s reputation. There remains little case law on the VARA, especially in the context of graffiti art. The judge’s final ruling in the 5 Pointz case will potentially bring much-needed clarity around the applicability of the statute, paving the way for more aggrieved artists to seek justice if their works are damaged.

07 A New York appeals court is allowing a claim over a $25 million Modigliani painting to proceed against the Nahmad family.

(via The Art Newspaper)

The court ruling from November 2nd allows the grandson of Parisian art dealer Oscar Stettiner to continue his claim against the powerful Nahmad family of art dealers. In 2011, the plaintiff, Philippe Maestracci, sued seeking the return of the Amedeo Modigliani painting Seated Man with a Cane (1918), which was allegedly looted from Stettiner by Nazis. This week’s appellate ruling gave Maestracci legal standing in the case. In rejecting the Nahmads’ argument that Maestracci was bound by France’s or Switzerland’s statutes of limitations, the court cited the recently enacted Holocaust Expropriated Art Recovery (HEAR) Act. The act gives claimants six years from the date that they discover the location of a Nazi-looted work to begin its recovery. The decision potentially clears the way for other cases that may have arguably been subject to statutes of limitations.

08 Scholars and art historians in the U.K. have called for an end to the fees museums charge for reproducing images.

(via The Times of London)

Dozens of art historians told The Times that the “unjustified” rule, which requires scholars to pay to reprint historic artworks, represents a “tax on scholarship.” Historians assert that they pay thousands in fees to reproduce works—many of which are legally out of copyright—for academic texts that carry minimal commercial viability. “Copyright generally expires 70 years after an artist’s death, but galleries say that digitally scanning an artwork creates a new copyright,” reported The Times. British institutions like the Tate and the British Museum charge the fees, arguing that the costs of creating and reproducing images are high, while low-resolution images for non-commercial use come with little to no fees. Although the charge can vary, some scholars have said that certain museums are inflexible when it comes to pricing. A letter penned by 28 signatories stated, “We urge the UK’s national museums to follow the example of a growing number of international museums and provide open access to images of publicly owned, out-of-copyright paintings, prints and drawings so that they are free for the public to reproduce.”

09 London’s Lord Mayor Andrew Parmley has returned a Dutch Old Master painting looted by the Nazis from the Netherlands.

(via The Art Newspaper)

Insured for £1.5 million, Jacob Ochtervelt’s painting The Oyster Meal (c. 1664–65) adorned the walls of the Lord Mayor’s official residence for nearly three decades before being returned on Monday to Charlotte Bischoff van Heemskerck, the 96-year-old daughter of the work’s original owner, J.H. Smidt van Gelder. Following the announcement, Lord Mayor Andrew Parmley called the occurence “a happy, albeit long overdue resolution for her and her family.” Following the British retreat after the Battle of Arnhem (a major battle during World War II in the eastern region of the Netherlands), the Nazis took fourteen works from a bank vault where Smidt van Gelder, the director of the region’s children’s hospital, had stored them. The painting by Ochtervelt was one of six works from the vault that the Smidt van Gelder family could not locate following the war. Europe’s Commission for Looted Art made a claim on behalf of the heir of the original owner earlier this year. Recalling the battle and the painting, Bischoff van Heemskerck said that the work “is very meaningful to my family, and we are delighted to bring it home again to honour my father’s legacy.”

10 A conservator discovered a grasshopper encased in the thick paint layers of a Vincent van Gogh landscape.

(via The Nelson-Atkins Museum of Art)

Conservator Mary Schafer found the small insect after magnifying the bottom of van Gogh’s 1889 landscape Olive Trees while researching the Nelson-Atkins Museum of Art’s collection of French paintings. While it is not totally out of the norm to find plant or insect matter in works made outdoors, Schafer hoped that the insect—unnoticeable to the casual observer—would provide an opportunity to discover more information about the work (like, perhaps, the season in which van Gogh painted it). But fossil insect specialist Dr. Michael S. Engel said the little creature had died prior to embedding in the masterpiece, making more precise dating impossible. Further analysis of the painting, however, did find that a red pigment van Gogh used may have faded over time, impacting how the color is seen today, a morsel of information that may serve to clarify the the original hues of Olive Trees.

from Artsy News

#Artsy News

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