#revrt

[risalei-nur]

The Words - The Thirty-third  Word - Part 45

THIRTY-THIRD WINDOW

Praise be to God, Who has revealed to His servant the Book, and has allowed no crookedness therein. (18:1) * Alif. Lam. Ra. A Book which We have revealed to you, in order that you might lead mankind out of darkness into light. (14:1)

Think of all the Windows we have mentioned as being a few drops from the ocean of the Qur’an, then you will be able to compare how many lights of Divine unity like the water of life the Qur’an contains. But even if the Qur’an, the source and origin and fountain of all those Windows, is considered in an extremely brief and simple manner, it still forms a most brilliant, luminous, comprehensive Window. To see how certain and shining and luminous this Window is, we refer you to the Treatise on the Miraculousness of the Qur’an, the Twenty-Fifth Word, and to the Eighteenth Sign of the Nineteenth Letter. And beseeching the Merciful Throne of the All-Glorious One, Who sent us the Qur’an, we say:

Oh our Sustainer! Do not take us to task if we forget or unwittingly do wrong! (2:285) * Oh our Sustainer! Let not our hearts deviate now after You have guided us! (3:8) * Oh our Sustainer! Accept this from us; indeed You are the All-Hearing, the All-Seeing! (2:127) * And turn unto us; for You are the Oft-Returning, Most Compassionate. (2:128)

NOTE

God willing, this Thirty-Third Letter of Thirty-Three Windows will bring to belief those without belief, strengthen the belief of those whose belief is weak, make certain the belief of those whose belief is strong but imitative, give greater breadth to the belief of those whose belief is certain, lead to progress in knowledge of God –the basis and means of all true perfection– for those whose belief has breadth, and open up more brilliant vistas for them. You cannot say, therefore, that “One window is enough for me,” because if your reason is satisfied, your heart wants its share as well, and so will your spirit want its share. Your imagination will also want its share of the light. The other Windows are also necessary, therefore, for each contains different benefits.

In the Treatise on the Ascension of the Prophet Muhammad (PBUH), it was primarily the believer who was addressed, while the atheist was in the position of listener. But in this treatise, it is the denier who is addressed, while it is the believer who is in the position of listener. This should be taken into consideration when looking at it.

Unfortunately, due to an important reason, this letter was written with extreme speed. It has also remained in the state of the first draft. There will certainly therefore be some irregularities and defects in the way it is expressed, which are due to me. I request of my brothers then that they look at it with tolerance, and correct it if they are able, and pray for my forgiveness.

Peace be on those who follow Guidance, and may those who follow their own desires be censured.

Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise. (2:32)

 O God, grant blessings and peace to the one whom You sent as a Mercy to All the Worlds, and to his Family and Companions, and grant them peace. Amen.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1838

Narrated Abu Hurairah:

That the Messenger of Allah (ﷺ) said: "If one of your slave girl commits illegal sexual intercourse, then whip her three times according to the Book of Allah, and if she does it again then sell her, even if it is for a rope made of hair."

Reference:  Jami` at-Tirmidhi 1440

In-book reference: Book 17, Hadith 23

English translation : Vol. 3, Book 15, Hadith 1440

[lifeofresulullah]

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

The Conquest of Khaybar

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

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

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

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

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

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

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

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

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

Setting off from Madinah

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

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

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

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

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

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

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

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

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

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

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

“He is neither deaf nor absent…”

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

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

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

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

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

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

The Islamic Army is in Raji’

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

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

The Islamic Army is in front of Khaybar

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

The Prayer of the Prophet

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

The Prophet prayed like that whenever he entered a city.

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

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

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

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 36

Ithar

In the Sufi lexicon, ithar comes to mean, “A person’s using the resources at their disposal in meeting the needs of others, even when they themselves are in need, and their self-sacrifice for the good of others.” The words jud and sakha’ are also essentially synonymous with the term. While these words, which denote ‘bountifulness’ and ‘generosity’, can be interchangeable, there are nuances between them. According to Qushayri, sakha’ is the first degree, jud the second, while ithar is the third and highest degree. Abu ‘Ali al-Daqqaq (405/1014) sees no difference between sakha’ and jud with respect to meaning and scope. The essence of jud is aimed at spending freely in the way of God not being a burden on the human being.

According to Manazil al-Sairin author ‘Abd Allah Harawi (481/1089), ithar, which denotes “setting aside or preferring, preferring others to oneself,” also has such meanings as, “Holding or preferring something or someone above others, having an affection for something, attaching priority and honouring.” Describing ithar as, “A person’s preferring the interests to their own interests, or protecting them from any harm first and foremost,” Jurjani indicates that such an understanding is the highest degree of a faith fellowship. In his discussion of the ‘fata’, or spiritual knight, Ibn ‘Arabi asserts, “Ithar is the adornment of the fata… They give preference to another even when all they are completely engulfed by their own whims and fancies.”

Abu al-Hasan ‘Ali ibn ‘Uthman al-Hujwiri (465/1072) makes the following observations concerning ithar, or preference:

The true nature of preference consists of maintaining the rights of the person with whom one associates, and in subordinating one’s own interest to the interest of one’s friend, and in taking trouble upon oneself for the sake of promoting their happiness, because preference is the rendering of help to others, and the putting into practice of that which God commanded to His Messenger: “Adopt the way of forbearance and tolerance, and enjoin what is good and right, and withdraw from the ignorant ones (do not care what they say and do)” (7:199).

Declaring, “…and (indeed) they prefer them over themselves, even though poverty be their own lot,” the Qur’an refers to the highest level of preference. The following incident that was the reason for the verse’s revelation is significant in terms of underscoring the attitude of the believers of the Age of Happiness:

It is related that Abu Hurayra said: “A man came to the Prophet, may God bless him and grant him peace, and said, ‘Messenger of God, I am afflicted by great hunger.’ So he sent word to his wives and he did not find any [food] with them. The Messenger of God said, ‘Who will host this man tonight?’ A man from the Ansar by the name of Abu Talha stood up and said, ‘I will, O Messenger of God.’ He went to his family and asked his wife whether there was anything at home to offer him. She told him that there was only enough food with which to feed the children. He said, ‘When the children ask for supper, put them to sleep and put out put the light (to give him the impression that we too are eating). We will bind our bellies tonight.’ She did just that. In the morning, he went to the Messenger of God, who said, ‘God was pleased with – or smiled on – So-and-so and the woman So-and-so (for the treatment they showed their guest last night).’ Then God revealed the verse, ‘Those who, before their coming, had their abode (in Madina), preparing it as a home for Islam and faith, love those who emigrate to them for God’s sake, and in their hearts do not begrudge what they have been given; and (indeed) they prefer them over themselves, even though poverty be their own lot.’ (59:9)”

The following incident experienced at the Battle of Yarmuk, which took place during Abu Bakr’s caliphate, is a striking exemplification of the profundity and scope of ithar between the Prophet’s Companions. Hudayfa, who participated in the battle and witnessed the event firsthand, relates the extent of self-sacrifice exhibited:

The ferocity of the Battle of Yarmuk had subsided and the Muslims who had sustained spear wounds during the battle began to perish on the hot sands of the battlefield. At this time, I summoned all my strength and began looking for the son of my uncle amongst them. After walking among the martyred and injured who were on the verge of death, I found him lying in blood on the burning sand. He was about to die and was scarcely able to even gesture. Indicating the waterskin that I carried with me, I asked him whether he wanted water.

It was clear that he did because his lips were as good as parched. I was just offering it to him when Ikrima’s voice was heard: “Water! Water! Please, a drop of water!”

As soon as my uncle’s son Harith heard Ikrima, he gestured that I immediately take the water to him. I hastened to the groaning one, proceeding from among the martyrs lying across the scorching sands, and extended my waterskin to him. Ikrima had not yet taken the waterskin when a similar groaning was heard.

Refusing to take the water, Ikrima indicated for me to take it to the one groaning – ‘Iyash. He did not drink the water either. When I finally reached ‘Iyash, he drew his last breath reciting the Declaration of Faith. He had seen the water but did not live long enough to drink it. I immediately rushed to take the water to Ikrima. However, I found him to be also martyred. Then I hastened to Harith, my uncle’s son. Unfortunately, he too was lying dead on the burning sand.

In short, ithar — a noble feeling, elevated character trait and a manifestation of the love, respect, mercy and fellowship among human beings — is above all else the name given to the self-sacrifice, abnegation and altruism exemplified in its highest form in the life of God’s Messenger and his Companions. It is a person’s giving the morsel of bread or drop of water that they themselves are in need of to others and preferring others to their own selves. It is a person’s being busy on someone else’s behalf and deeply occupied with their troubles and having no thought for oneself.

[kristalpepsi]

u alright? ur art left me kinda worried ngl. something the matter?

- blue🔹

Im bttr nw! Im bttr thn earlir,,,,!!

I ws bsclly ughgoguh,,,, stuck in the pst? I hav experiencd Trma TM in thise body, so i ws havng the tme of my life n i ws lie,, srsly stck 4 a bit, b drwng vnt art rlly hlps us focus on smth els, lke shadng, renderng, lightng, composition, etc

W my mst rcnt 1,, baclly 4 contxt i am a Catboy LIKE FR inspce!! Lke i am a catboy by deflt nw,,,,,,,?? B oughghh i hav been LEARNNG tht whnvr im havng a Trma Momnt TM i revrt bck 2 bein humn, n its lke,,, vry weird,, wild,, its a wld exp..,,, bc i ws gttng usd 2 bein a catby rite, n evntlly it ws fn, i lke it! I lov thise! B thn i wld hav a trma momnt n my BODY swtchs bck 2 bein humn n nw i hav this unhlthy associ8ion of my humn bdy w,,, stuff yknow,, etc etc lke,, its jst rlly unfortun8 JHDJDH so im lke,,, idk,, im figrng it out.. its knd of a hrd feelng 2 expln? I didnt split, it jst feels lke i am figurtvly split in2 2,,, (the catboy me is in the presnt n the humn me is vry associ8d w my trma nw <////4) its kinda lke.. its the sme as age regrssng b nw im SPECIES regrssng i g,,,, girl.m cn u imgne me explnng thise 2 a singlt.,, anywy JHDJDH (I usd 2 age regress, b i hav sinc stoppd!! Recovry yipee! B nw i bsclly thnk i regress or SMTH simlr b instd of a numbr (sinc i am permnntly 17) its my species or smth bc,,, whn the trma,, ANYWY i need 2 tlk abt thise w a therpsy KDHJDBDEGEJ oopsie

UM jst ignor all tht, b ty 4 askng,,,! Its vry sweet of u 2 chck on me. I AM OK!! I tlkd 2 my kittyboy n he mde me feel bttr genuinly! I am so lcky i have hime in my life, i am so lcky ;_;

[funkypatoche]

(Revrt)

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah An-Nisa Ayah 12

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

12. In that which your wives leave, your share is half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts.

If the man or woman whose inheritance is in Kalalah has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone).

This is a Commandment from Allah; and Allah is Ever All-Knowing, Most Forbearing.

Share of the Spouses in the Inheritance

Allah says;

In that which your wives leave, your share is half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts.

Allah says to the husband, you get half of what your wife leaves behind if she dies and did not have a child. If she had a child, you get onefourth of what she leaves behind, after payment of legacies that she may have bequeathed, or her debts.

We mentioned before that payment of debts comes before fulfilling the will, and then comes the will, then the inheritance, and there is a consensus on this matter among the scholars.

And the rule applies to the grandchildren as well as the children, even if they are greatgrandchildren (or even further in generation).

Allah then said,

In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts.

(In that which you leave, their (your wives) share is a fourth) and if there is more than one wife, they all share in the fourth, or one-eighth that the wife gets. Earlier, we explained Allah's statement, (After payment of legacies).

The Meaning of Kalalah

Allah said,

If the man or woman whose inheritance is in question was left in Kalalah, Kalalah is a derivative of Iklil; the crown that surrounds the head.

The meaning of Kalalah in this Ayah is that the person's heirs come from other than the first degree of relative.

Ash-Sha`bi reported that; when Abu Bakr As-Siddiq was asked about the meaning of Kalalah, he said, "I will say my own opinion about it, and if it is correct, then this correctness is from Allah. However, if my opinion is wrong, it will be my error and because of the evil efforts of Shaytan, and Allah and His Messenger have nothing to do with it. Kalalah refers to the man who has neither descendants nor ascendants.''

When Umar became the Khalifah, he said, "I hesitate to contradict an opinion of Abu Bakr.''

This was recorded by Ibn Jarir and others.

In his Tafsir, Ibn Abi Hatim recorded that Ibn Abbas said,

"I was among the last persons to see Umar bin Al-Khattab, and he said to me, `What you said was the correct opinion.'

I asked, `What did I say?'

He said, `That Kalalah refers to the person who has no child or parents.'''

This is also the opinion of Ali bin Abi Talib, Ibn Mas`ud, Ibn Abbas, Zayd bin Thabit, Ash-Sha`bi, An-Nakhai, Al-Hasan Al-Basri, Qatadah, Jabir bin Zayd and Al-Hakam.

This is also the view of the people of Al-Madinah, Kufah, Basra, the Seven Fuqaha, the Four Imams and the majority of scholars of the past and present, causing some scholars to declare that there is a consensus on this opinion.

The Ruling Concerning Children of the Mother From Other Than the Deceased's Father

Allah said,

But has left a brother or a sister, meaning, from his mother's side, as some of the Salaf stated, including Sa`d bin Abi Waqqas.

Qatadah reported that this is the view of Abu Bakr As-Siddiq.

Each one of the two gets a sixth; but if more than two, they share in a third.

There is a difference between the half brothers from the mother's side and the rest of the heirs.

• First, they get a share in the inheritance on account of their mother.

• Second, the males and females among them get the same share.

• Third, they only have a share in the inheritance when the deceased's estate is inherited in Kalalah, for they do not have a share if the deceased has a surviving father, grandfather, child or grandchild.

• Fourth, they do not have more than a third, no matter how numerous they were.

Allah's statement,

After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone).

means, let the will and testament be fair and free of any type of harm, without depriving some rightful heirs from all, or part of their share, or adding to the fixed portion that Allah ordained for some heirs. Indeed, whoever does this, will have disputed with Allah concerning His decision and division.

An authentic Hadith states, Allah has given each his fixed due right.

Therefore, there is no will for a rightful inheritor.

This is a Commandment from Allah; and Allah is Ever All-Knowing, Most Forbearing.

[kalofi]

I pronounce it "ha-lé-vrai" with an ugly French accent because I'm Jared 19

like those rage comics.... le vrai.......

[sahihmuslim]

Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 67

'Amir b. Sa'd reported to the authority of his father that Allah's Apostle (ﷺ) gathered for him on the Day of Uhud his parents when a polytheist had set fire to (i. e. attacked fiercely) the Muslims. Thereupon Allah's Apostle (ﷺ) said to him:

(Sa'd), shoot an arrow, (Sa'd), may my mother and father be taken as ransom for you. I drew an arrow and I shot a featherless arrow at him aiming his side that lie fell down and his private parts were exposed. Allah's Messenger (ﷺ) laughed that I saw his front teeth.

Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 67

[riyad-as-salihin]

Riyad as-Salihin, The Book of Visiting the Sick 

Book 7, Hadith 951 

Narrated 'Abul-Aswad (ra): 

I came to Al- Madinah, and while I was sitting beside 'Umar bin Al-Khattab, a funeral procession passed by. The people praised the deceased, and 'Umar bin Al-Khattab said: "He will certainly enter it." Then another funeral procession passed by and the people praised the deceased. 'Umar bin Al-Khattab (ra) said: "He will certainly enter it." A third funeral procession passed by and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abul-Aswad) asked: "O Amir Al-Mu'minin (i.e., Leader of the Believers)! What do you mean by 'He will certainly enter it'?" He replied: "I said the same as was said by the Prophet (pbuh). He (pbuh) said, 'If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.' We asked: 'If three persons testify his righteousness?' He (pbuh) replied, 'Even three'. Then we asked: 'If two?' He (pbuh) replied, 'Even two.' We did not ask him (regarding the testimony) of one."[Al-Bukhari].

[tinkonka]

Noel failed to protect Ashe and he might fail to protect Sirius too to some degree of Ashe goes through with attacking him, like Nicholas would want </3

<HNJM BESTIE NOEL JUST IMMEDIATELY REVRTED TO BEING A COWARD WHEN HE WAS FACED IWTH A BATTLE he's like hopeless aa

[risalei-nur]

The Words - The Thirty-third  Word - Part 31

TWENTY - SECOND WINDOW

Have We not made the earth a cradle, * And the mountains as pegs, * And created you as pairs? (78:6-8) So behold the signs of God’s Mercy, how He raises to life the earth after its death. (30:50.)

The globe of the earth is a head with a hundred thousand mouths. In each mouth are a hundred thousand tongues. On each tongue are a hundred thousand proofs, each one of which testifies in numerous ways to the necessary existence, unity, sacred attributes, and Most Beautiful Names of an All-Glorious One. Yes, we consider the first creation of the earth and we see that rock was created from matter in a fluid state, and that soil was created from rock. If that substance had remained fluid, it would not have been habitable, and if after becoming rock, the fluid had become hard as iron, it would not have suitable for use. So what gave it its state was surely the wisdom of an All-Wise Maker Who saw the needs of the earth’s inhabitants. Then the layer of soil was thrown over the pegs of mountains so that the earthquakes arising from internal upheavals could breathe through the mountains and they would not cause the earth to be shaken out of its motion and duties, and so that the mountains would preserve the earth from the encroachment of the sea, and all would be storehouses for the vital necessities of living beings, and would purify the air from noxious gases so allowing living beings to breathe, and so that they would accumulate and hold water reserves, and would be a source and mine for the minerals necessary for living creatures. Thus, this situation testifies most clearly and powerfully to the necessary existence and unity of a Possessor of Absolute Power, an All-Wise and Compassionate One. O geographers! With what can you explain this? What chance could make this dominical ship full of these wonderful creatures into an exhibition of marvels, and spin it at a speed whereby it covers a distance of twenty-four thousand years a year while not allowing a single of the objects arranged on its face to fall off? Consider also the strange arts on the face of the earth. How wisely the elements are employed in their functions! How well they attend to the guests of the Most Merciful One on the earth through the command of that All-Wise and Powerful One, and hasten to serve them!

Also look at these embroidered lines within strange and wondrous arts on face of the earth, multicolored and full of strange wisdom! See how the brooks and streams, seas and rivers, mountains and hills have all been made dwellings and means of transport suitable for His various creatures and servants. See how with perfect wisdom and order He has then filled them with hundreds of thousands of varieties of plants and animals, and given them life and made them rejoice, and how regularly minute by minute He discharges the creatures and empties those dwellings with death, and then once again in orderly fashion refills them in the form of ‘resurrection after death.’ This testifies with hundreds of thousands of tongues to the necessary existence and unity of an All-Powerful One of Glory, an All-Wise One of Perfection. In Short: The earth, the face of which is an exhibition of marvels of art, a display of wonders of creation, a place of passage for the caravans of beings, and a mosque and dwelling for the ranks of worshippers, is like the heart of all the universe; it thus displays the light of Divine unity to the same degree as the universe. O geographer! If the head of the earth has a hundred thousand mouths and with the hundred thousand tongues in each it makes known God, and still you do not recognize Him and plunge your head in the swamp of nature, then ponder over the greatness of your fault! Know what a grievous punishment it makes you deserve! Come to your senses and extract your head from the swamp! Say, I believe in God in Whose hand is the sovereignty of all things.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Blood Money: Hadith 1815

Narrated 'Imran bin Husain:

"A man bit the hand of another man. The man who was bitten pulled his hand out, causing two of his incisors (teeth) to fall out. They brought their case of the Prophet (ﷺ). So he said: "One of you bites his brother like the stallion bites? There is no blood-money for you.' So Allah Most High revealed: Wounds, equal for equal."

Reference: Jami` at-Tirmidhi 1416

In-book reference: Book 16, Hadith 32

English translation : Vol. 3, Book 14, Hadith 1416

[lifeofresulullah]

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

The Conquest of Makkah: Part 1

(8th year of the Migration, the month of Ramadan, Friday / AD 630 January)

Makkah: The city in which the Kaaba, the first symbol of the oneness on the earth, is located… “The first House (of worship) appointed for men was that at Bakka.”Its holiness and being a means of guidance originate from the fact that it is embodied evidence of divine oneness. Hazrat Adam, the first man and the first prophet, its first builder, built it for that purpose. In the course of time, the building started to disappear but its foundations were sound. Hazrat Ibrahim, who was called Abu’l-Anbiya [Father of the Prophets], rebuilt the Kaaba with his son, Hazrat Ismail, upon the order of God; thus, the Kaaba became an embodied symbol of the belief of oneness again.  

However, the most honorable and virtuous building of the earth was under the control of the Qurayshi polytheists, who lived far away from the belief of oneness and who even tried to eliminate it and the people who had that belief. The building was full of idols, which was contrary to the purpose of its construction.

The polytheists, who were the fierce enemy of the belief of oneness and Muslims, who were the representatives of this belief, committed all kinds of sins there.

It was necessary to urgently eliminate this situation, which infuriated God, offended the spirits of Hazrat Adam (pbuh) and Hazrat  Ibrahim and hurt the hearts and consciences of all Muslims. It was necessary to save this holy worshipping place and the city of Makkah, in which this worshipping place was located, from the dirty hands of the polytheists.

The Messenger of God was thinking about it and was seeking a way of realizing this aim.

The circumstances were not suitable for a long time because the number of the Muslims was few and they were weak. Besides, Madinah could have been attacked by the enemy any time.

It was necessary for Islam to develop, for the Muslims to increase and to become strong in order to realize this aim; otherwise, an attempt to this end could have failed.  

The Prophet, who knew to evaluate the time and place very well regarding an attempt, was waiting patiently for God Almighty to grant suitable circumstances for the realization of this aim.

Finally, in the 8th year of the Migration, Islam spread around with its magnificence. On the one hand, the Jews of Khaybar and around Khaybar, who were among the fiercest enemies of Islam, were made subject to Islam; on the other hand, the Treaty of Hudaybiyah, which was a great conquest and victory had been signed and one of the greatest states  of that time, the Byzantine Empire had been intimidated by the Battle of Muta.  

They all showed that Islam and Muslims had become a great force that could not be stopped.

It was time for this lofty and holy aim to be realized and God Almighty had granted all of the necessary circumstances.

However, there was a drawback to it: The Treaty of Hudaybiya, which had been signed between the Muslims and the polytheists. According to this treaty, the Muslims and the polytheists would not fight for ten years and would not violate the treaty.

The Messenger of God, who always kept his promise, was not thinking of breaking his promise and attacking Makkah even if it was for this holy aim.

The Apparent Reason

God Almighty, who penetrates into the finest points in our hearts and who knows all of the desires of our hearts and answers them, knew the desire of his beloved Messenger, too. He had informed the Prophet two years ago that his desire would be realized.  

God Almighty created a reason: One of the articles of the Hudaybiyah Peace Treaty gave the tribes other than the Qurayshi tribes the right to seek protection from either party. As a realization of this right, the tribe of Khuzaa asked protection from the Messenger of God; they were given protection and they supported the Muslims. On the other hand, the tribe of Sons of Bakr accepted the protection of the polytheists and supported them.

There was a long feud between these two tribes. Probably due to this enmity, when the people of Khuzaa, who were the allies of the grandfather of the Prophet, Abdulmuttalip, for a long time, supported the Messenger of God, they asked protection from the polytheists.

Those two tribes, which always fought each other before the light of prophethood started to shine in Makkah, fought each other less frequently thanks to the light of the prophethood. This state continued like that until the Peace Treaty of Hudaybiyah. However, after the Treaty of Hudaybiyah was signed, they started to disturb each other again. They started to seek pretexts to cause a conflict.  

Sons of Bakr Attack the Khuzaa Tribe

Once, a person from the tribe of Sons of Bakr attempted to satirize and insult the Messenger of God through a poem. A young man from the Khuzaa tribe could not tolerate it and wounded him in the head. Sons of Bakr, who found out what had happened, used it as an excuse to attack the Khuzaa tribe. Receiving some help from the Qurayshis, Sons of Bakr suddenly attacked the people of Khuzaa, who were staying near the water of Watir and who were protected from such an attack by the Peace Treaty of Hudaybiyah; they chased them into the center of Makkah. They even killed some people of the Khuzaa tribe near the Kaaba. Consequently, twenty-three people from the tribe of Khuzaa were killed.

During the clash, the polytheists did not only give horses and weapons to the tribe of Sons of Bakr, some of the polytheists also fought together with them. However, they did it secretly because of their fear from the Prophet. However, the people of Khuzaa recognized them.

The Qurayshi polytheists violated the Treaty of Hudaybiyah by doing so. However, they were worried and even scared that the Prophet would be informed about it.

The Prophet is Informed about the Situation

Only three days passed after this incident.

Amr b. Salim of the Khuza tribe went to Madinah with forty people from his tribe and told the Prophet about what had happened; he asked help from the Prophet.

The Prophet was very disturbed by the incident and he promised the delegation from the Khuzaa tribe that he would definitely help them and asked them to return to their land.

The Qurayshi polytheists brought about a very dangerous situation by helping Sons of Bakr. They later realized that what they had done would cause great trouble for them but it was too late.

… God made this incident an apparent reason to open the gates of Makkah to Muslims and to fly the flag of oneness over the Kaaba again.

Ultimatum Given to the Polytheists

The Messenger of God wanted the situation to become clearer. Therefore, he sent a letter like an ultimatum to the polytheists stating the following:

“Either pay the blood money for the people of the tribe of Khuzaa that were killed or break your alliance with the tribe of Sons of Bakr. If you do not do either of them, know that you will be regarded to have violated the Treaty of Hudaybiyah; consequently, we will have to fight you.”

The Qurayshis Reject the Offers

The notables of the polytheists, who were very conceited, rejected the offers of the Prophet first and said that they would prepare for the war, acting upon their feelings and without thinking about the end of it. Thus, they confirmed that they had actually violated the treaty with their own words. However, when they started to think about it logically by leaving their feelings aside, they started to feel panicky and scared. As they thought about the consequences of their act, their faithless hearts started to fill with fear. They regretted having answered the envoy of the Messenger of God like that. They sent Abu Sufyan to make things right to Madinah. They said to him, “Go and renew the treaty and lengthen the period of cease-fire.”

Abu Sufyan in Madinah

According to the instructions of the notables of the polytheists, Abu Sufyan, was going to talk to the Prophet and tell him that they changed their mind and was going to ask him to renew the Treaty of Hudaybiyah and even to lengthen it. However, it was no use crying over spilt milk; and the polytheists could not be successful because the Messenger of God told his friends before Abu Sufyan arrived in Madinah about the issue as follows:

“Abu Sufyan is about to come here in order to renew the Treaty of Hudaybiyah and to lengthen the period of cease-fire. However, he will not attain his desire and will return furiously.”

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 96

Haqq (The Truth), Haqiqa (The Genuine) and What

Lierally meaning what is true, established, or constant, haqq (the truth) denotes that an utterance, an act, or a creed is totally in agreement with what is originally true, real, and genuine. Its opposite is batil (falsehood). In addition, haqq also means that which is immediately perceived when it is seen or heard. When it is mentioned without reference to anything particular, as mentioned in the verse, … they will come to know that God it is Who is “al-Haqqu’l-Mubin” (the All-Clear, Ultimate Truth and Ever-Constant) (24:25), what is being referred to is the Divine Being. God’s saintly friends have always meant the Divine Being when they speak of the (Ultimate) Truth.

As for haqiqa, which is derived from the same root word as haqq, it means the essence and original or exact form of something; that which is genuine and real, not figurative. In Sufi terminology, this is one of the four steps or degrees in the spiritual journey; these consist of the Shari‘a (the Divine way or the set of Divine laws), the tariqa (the spiritual path or the order which follows a spiritual path), the haqiqa (the essence, the genuine), and the ma‘rifa ( knowledge of God).

The Shari‘a is all the religious principles which everyone knows or has to know and practice; tariqa is the way of experiencing the spiritual depths of the Shari‘a through certain particular systems, while haqiqa is the attainment of certain mysteries of Divine Names and secrets of Divine Attributes of Glory through certain efforts and practices. Finally, ma‘rifa is the capacity of and provision for the gift that comes in return for seeking, feeling, and obtaining knowledge of certain subtle, profound truths concerning the Essential Qualities or Characteristics of the Divine Being and the mysteries of Divinity.

According to another approach, ma‘rifa is a summary of knowledge and a special gift in return for belief in God, while tariqa is a way or method to make this attainment, and the Shari‘a and haqiqa are the names of the goal to be attained. Although the sole goal for a servant is obtaining God’s approval and good pleasure, the way to this goal extends through the Shari‘a and haqiqa, which are two profound dimensions of a single truth.

Shari‘a is faithfulness to the mystery of servanthood and living a life in obedience to Divine commands; haqiqa is resignation to whatever God decrees and judges as the Lord of the whole creation, and the continuous experience of the principle: “We are pleased with God as the Lord, Islam as religion, and Muhammad as the Messenger.” The practice of Shari‘a or the order established by Shari‘a, if it is not connected to the horizon of haqiqa, is barren, while haqiqa which is not dependent on or does not originate in Shari‘a is futile.

From another perspective, the Shari‘a is the set of the responsibilities with which God has charged His servants, and the haqiqa is discerning and reading mysteries of Divinity in the Shari‘a. As also stated by Abu ‘ Ali ad-Daqqaq,[1] You alone do we worship (1:5) marks observation of the limits of the Shari‘a, and From You alone do we seek help (1:5) indicates the horizon of haqiqa. In short:

Shari‘a and haqiqa are one within the other; While the tariqa is the path leading to this horizon. Ma‘rifa is provision for the travelers on the path, Beyond which come faithfulness, sincerity, and endeavor. Livai Another approach is that the Shari‘a is perfect belief and righteous deeds, while haqiqa is God’s protection of these heroes of belief and righteous actions, as well as being the response of these heroes to this protection with a universal consciousness. It is a delusion if we expect Divine help and protection without belief and righteous actions; it is extremely difficult to be able to bear the heavy responsibilities of the sacred, noble Shari‘a without confidence in God’s special regard and help. Some have summed up this reality by saying: “Establishing the Shari‘a without haqiqa is extremely difficult, while the attainment of haqiqa without the Shari‘a is impossible.”

Within their broader meanings, the Shari‘a is the fulfillment of all individual, family, and social responsibilities, while haqiqa is acting as if seeing or in awareness of our being always seen by the One Who creates everything and favors each of His creatures with a rank of existence, the One Who creates guidance and misguidance and Who has the authority to guide or mislead whom He wills. It is He Who exalts and honors whom He wills and abases whom He wills, Who bestows success on whom He wills and causes whom He wills to lose, Who exalts whom He wills with dominion and takes away dominion from whom He wills, Who destines and decrees good and evil, belief and unbelief, benefit and harm, success and loss, and Who is referred to in the statement: “Whatever He wills to be is and whatever He wills not to be is not.”[2]

From another point of view, the Shari‘a is the essentials that are taught and conveyed by noble Prophets for observation, while haqiqa is the favor of experiencing these teachings and responsibilities in the heart and spirit or through vision and spiritual observation. Starting from this point of view, some verifying scholars have regarded the observance of the religious commands and prohibitions as the dimension of Shari‘a that consists of servanthood to and worship of God, and seen the dimension of haqiqa as the gifts of witnessing, experiencing, and unveiling the profound truths that underlie those commands and prohibitions.

Haqaiq (truths) is the plural of haqiqa, and this is dealt with in four degrees. The truths of the first or greatest degree are those concerning the All-Holy Divine Essence. The travelers toward the Ultimate Truth who seek these truths should always be faithful in their thoughts, speeches, and acts to the criteria established by the Legislator of Shari‘a, remaining distant from personal comments and interpretations, even though when they are flying at the highest peaks of knowledge of God and spiritual experience. The truths of the second degree are those pertaining to the Divine Attributes of Glory. The travelers advancing toward this horizon should remain within the limits of the knowledge of the Divine Being provided by the All-Beautiful Names and within the framework established by the sacred Attributes. They should refer the knowledge about what lies beyond these limits to His special attention and favors without any personal expectations. The truths of the third degree are those regarding Divine Acts. Those who seek these truths should, provided they attribute to God Almighty everything that exists and occurs in this realm of contingency where Divine Names and Attributes manifest themselves and operate, advance as far as they can in reflection and contemplation of the outer and inner worlds and try to study things and events in the minutest detail several times every day.

The truths of the fourth degree are those pertaining to the works or outcomes of Divine Acts. The realm where all qualities and quantities are manifested, substances and corporeal bodies are formed and dissolve, and all acts of joining, separation, formation, deformation, dissolution, and disappearance occur is the realm of these truths. If a mental travel can be led by sound vision, insight, and discernment in this realm, it becomes possible to attain knowledge and knowledge of God. But if those who travel in this realm in pursuit of the truths in question do not view acts, events, and occurrences through insight and discernment, and if they cannot transcend the sphere of apparent causes, they will inevitably fall into naturalism. In fact, this realm is described as follows:

The sheets of the book of the universe are of infinite kinds, Its individual letters and words are also countless. Written in the printing house of the Preserved Tablet of Truth, Each creature in the universe is a meaningful embodied word. However, those who have not been able to find the true point of view cannot be saved from mistakenly seeing, reading or interpreting it.

Haqiqatu’l-haqaiq (The Truth of truths) is a term which is used to express the rank of Divine absolute Oneness (according to some, the rank of Divine absolute Unity), which is the rank of God’s original manifestation in His Essence. Some call this The All-Holy Absorption or the All-Holy Existence, or the Unseen of All Unseen. However, it is not permissible to see this most sublime truth as selfidentified or in terms of being or coming into existence as the Pure Essence. Neither can it be regarded or imagined as a relative truth. Just as the Divine Essence cannot also be thought to manifest Himself without a veil, so also the Truth of truths cannot be talked about as purely He without considering His Attributes or Names as veils. We can find way to gain knowledge of Him through His Attributes and Names. The All-Holy Essence of the Divine Being is absolutely free from any descriptions. Any description of Him means putting a limit on Him. It is we who are limited; therefore, it is a religious essential to see the Ultimate Truth in His Own position and the created in its own position. Any other approach would be clear misguidance and bewilderment. The duty which falls on servants is turning to God in utter submission and trying to traverse their distance from Him, advancing toward that All-Incomprehensible One in the guidance of the sacred, noble Shari‘a and with the provision of knowledge of Him. Concerning this topic, a friend of God says as follows:

Flee, O initiate, from the realm of multiplicity; advance! Settling firmly in the Court of the All-Independent, Unique One, advance! If you desire to see the Face of Oneness through this multiplicity, Purify and brighten the mirror of your heart; advance! Some continuously turn around the Ka‘ba, some around the Divine Throne; You prefer the sacred sanctuary of God’s nearness; advance! There is no end to the journey of those who set out toward Him; Wherever you reach, go beyond; advance! In reality, there is no end to the journey toward the All-Infinite One. Visions and experiences which take a whole life-time will continue in different depths both in this world and the next. An initiate who has been dedicated to such a journey will run from one vision or observation to another, perceiving from different perspectives, even though they have been honored with His meeting and company; possibly they will be transported by the pleasure of vision and observation many times a day.

O God! I ask You for resignation after calamity or any of Your decrees or judgments concerning me, the coolness of life after death, the pleasure of observing Your Face, and the zeal to meet You without suffering the harm of anything harmful, or any misleading intrigue and mischief. And bestow, O Lord, blessings and peace on the Inaugurator and Seal of Prophethood, on his Family and Companions, may God be pleased with them all.

[1] Abu ‘ Ali ad-Daqqaq (d. 405AH/1014CE) was one of the leading Sufi masters in the history of Islam. He was taught by Abu ‘Abdu’r-Rahman as-Sulami and taught the famous Sufi master, ascetic, and writer Abu’l-Qasim ‘Abdu’l-Karim al-Qushayri. [2] Abu Dawud, “Sunna” 6; al-Bayhaqi, al-I‘tiqad, 1:161.

[espresso]

imagining th txxxture of u guys’ hair makes me cringe so hard its like 1 of those txtures tht makes u wna turn revrt back 2 a fetus u kno