#revrt help team

[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.

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 29

FIFTH MYSTERY

There is a Hadith which goes something like this:

“Allah created man in the form of the Most Merciful.”

It has been interpreted by some Sufis in an extraordinary way, unfitting for the tenets of belief. Some of them who were ecstatics even considered man’s spiritual nature to be in the form of the All-Merciful. Since ecstatics are mostly immersed in contemplation and confused, they are perhaps to be excused in holding views contrary to reality. But on consideration, people in their right senses cannot accept ideas of theirs that are contrary to the fundamentals of belief. If they do, they are in error.

Indeed, the Most Pure and Holy Deity, Who administers with order the whole universe as though it were a palace or house, and spins the stars as though they were particles and causes them to travel through space with wisdom and ease, and employs minute particles as though they were orderly officials, has no partner, match, opposite, or equal. So too, according to the meaning of the verse:

“There is nothing whatever like unto Him, and He hears and sees [all things],” 42:11.

He has no form, like, or peer, and there is nothing resembling Him or similar to Him. However, according to the meaning of the following verse and its parabolic comparison,

“And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full of Wisdom,” 30:27.

His actions, attributes, and names may be considered. That is to say, allegory and comparison may be used in connection with His actions. One of the many things intended by the above-mentioned Hadith is: “Man is in a form that displays the divine name of All-Merciful in its entirety.” Yes, as we explained before, the divine name of All-Merciful is manifested through the rays of a thousand and one names on the face of the universe, and is apparent through the innumerable manifestations of Allah’s absolute dominicality on the face of the earth. Similarly, its complete manifestation is apparent in a small measure in man’s comprehensive form, the same as on the face of the earth and the face of the universe.

The Hadith suggests also that the evidences of the Necessarily Existent One offered by such proofs, mirrors, and manifestations of the Most Merciful as animate creatures and man are so certain, clear, and obvious that just as it may be said of a shining mirror which reflects the image of the sun: “That mirror is the sun,” indicating the clarity of its brilliance and evidence, so it has been said and may be said: “Man is in the form of the All-Merciful One,” indicating the clarity of his evidence and completeness of his relation. It is in consequence of this mystery that the more moderate of those who believed in the Unity of Existence said: “There is no existent but He,” as a way of expressing the clarity of this evidence and perfection of the relation.

O Allah! O Most Merciful One! Most Compassionate One! For the sake of “In the Name of Allah, the Merciful, the Compassionate” have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of “In the Name of Allah, the Merciful, the Compassionate” as befits Your Mercifulness. AMEN.

[lifeofresulullah]

The Life of the Prophet Muhammad (PBUH): The Battle of Badr and Afterwards

New Marriages of the Prophet

THE PROPHET’S MARRIAGE TO HAZRAT HAFSA

(3rd Year of the Migration, the month of Shaban)

It was two months before the Battle of Uhud.

The Prophet married Hazrat Hafsa, Hazrat Umar’s daughter.

Hazrat Hafsa, who had been born before the Messenger of God was given the duty of prophethood, had married Khu­nays b. Huza­fa. When Khunays died, Hazrat Hafsa became a widow.

Hazrat Umar asked Hazrat Uthman politely to marry his daughter; when Uthman did not give a positive answer, he asked Hazrat Abu Bakr. However, he did not give a positive or negative answer.

Feeling sorry after those talks, Hazrat Umar went to the Messenger of God and told him what had happened. When the Prophet noticed the hearty wish of Hazrat Umar, he did not want to leave him sad and said, “Shall I tell you the name of a better son-in-law than Uthman for you and a better father-in-law than you for Uthman?” Hazrat Umar said, “Yes, O Messenger of God!” The Messenger of God said, “You marry your daughter Hafsa off to me and I will marry my daughter Umm Kulthum to Uthman!”

Hazrat Umar was pleased by this offer very much and accepted it at once. Thus, the Prophet included Hazrat Hafsa among her clean wives and married his daughter Umm Kulthum off to Hazrat Uthman. Hazrat Uthman had been married to Ruqayya, the daughter of the Prophet that died later. When he married Umm Kulthum, he was given the nickname, “Dhun-Nurayn [The Owner of Two Lights]”.

THE PROPHET’S MARRIAGE TO HAZRAT ZAYNAB BINT KHUZAYMA

Ubayda b. Harith, the husband of Hazrat Zaynab b. Khuzayma had been wounded in the Battle of Badr and died in a place called Safra due to this wound. Therefore, Hazrat Zaynab became a widow.

The Messenger of God honored this woman, whose husband was martyred in the way of elevating the name of God, by marrying her in the 3rd year of the the Migration in the month of Ramadan.

Hazrat Zaynab was known as “Ummu’l-Masakin [Mother of the Poor]” because she fed the poor and showed mercy to them.

Hazrat Zaynab died when she was thirty after living with the Prophet for about three months. The Prophet himself performed her janazah prayer. She was buried in the Cemetery of Baqi.

HAZRAT HASAN’S BIRTH

In the 3rd year of the the Migration, something that pleased the Messenger of God happened; Hazrat Hasan, his grandson, was born. Hazrat Hasan was the one that resembled the Prophet the most among the grandsons of the Prophet. Therefore, Fatima, her mother said, “My child who resembles the Prophet the most” when she caressed him.

The Messenger of God loved his grandsons, Hazrat Hasan and Husayn, very much. He sometimes put them on his shoulders and carried them saying, “They are my two basils that I kiss and caress in this world.”

He sometimes put Hazrat  Hasan on his shoulders, carried him and said, “O God! I love him. You love him and those who love him!”

[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

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah An-Nisa Ayah 60-63

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

60. Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray.

61. And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.

62. How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!''

63. They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves.

Referring to Other than the Qur'an and Sunnah for Judgment is Characteristic of Non-Muslims

Allah

Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray.

Allah chastises those who claim to believe in what Allah has sent down to His Messenger and to the earlier Prophets, yet they refer to other than the Book of Allah and the Sunnah of His Messenger for judgment in various disputes.

It was reported that the reason behind revealing this Ayah was that; a man from the Ansar and a Jew had a dispute, and the Jew said, "Let us refer to Muhammad to judge between us.''

However, the Muslim man said, "Let us refer to Ka`b bin Al-Ashraf (a Jew) to judge between us.''

It was also reported that; the Ayah was revealed about some hypocrites who pretended to be Muslims, yet they sought to refer to the judgment of Jahiliyyah.

Other reasons were also reported behind the revelation of the Ayah.

However, the Ayah has a general meaning, as it chastises all those who refrain from referring to the Qur'an and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Taghut here. This is why Allah said, (and they wish to go for judgment to the Taghut) until the end of the Ayah.

Allah's statement,

And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.

(turn away from you with aversion) means, they turn away from you in arrogance, just as Allah described the polytheists, When it is said to them: "Follow what Allah has sent down.'' They say: "Nay! We shall follow what we found our fathers following.'' (31:21)

This is different from the conduct of the faithful believers, whom Allah describes as,

The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.'' (24:51)

Chastising the Hypocrites

Chastising the hypocrites, Allah said,

How then, when a catastrophe befalls them because of what their hands have sent forth, meaning, how about it if they feel compelled to join you because of disasters that they suffer due to their sins, then they will be in need of you.

They come to you swearing by Allah, "We meant no more than goodwill and conciliation!''

apologizing and swearing that they only sought goodwill and reconciliation when they referred to other than the Prophet for judgment, not that they believe in such alternative judgment, as they claim.

Allah describes these people to us further in His statement,

And you see those in whose hearts there is a disease, they hurry to their friendship, saying:

"We fear lest some misfortune of a disaster may befall us.'' Perhaps Allah may bring a victory or a decision according to His will. Then they will become regretful for what they have been keeping as a secret in themselves. (5:52)

At-Tabarani recorded that Ibn Abbas said,

"Abu Barzah Al-Aslami used to be a soothsayer who judged between the Jews in their disputes. When some Muslims came to him to judge between them, Allah sent down, (Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you), (4:60) until, ("We meant no more than goodwill and conciliation!''). (4:62)

Allah then said,

They (hypocrites) are those of whom Allah knows what is in their hearts; These people are hypocrites, and Allah knows what is in their hearts and will punish them accordingly, for nothing escapes Allah's watch.

Consequently, O Muhammad! Let Allah be sufficient for you in this regard, because He has perfect knowledge of their apparent and hidden affairs.

This is why Allah said, so turn aside from them (do not punish them), meaning, do not punish them because of what is in their hearts.

but admonish them, means, advise them against the hypocrisy and evil that reside in their hearts.

and speak to them an effective word to reach their inner selves.

advise them, between you and them, using effective words that might benefit them.

[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].

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 11

Apart from senses, mind and experience, Sufis (Muslim mystics) embrace ilm-i ladun as well. Ilm-i ladun is the knowledge imparted by God through illumination. The name ladun was inspired by the verse, which is about Hazrath Hızırs Knowledge. (Al-Kahf Surah, 18:65). Such knowledge is quite important. This knowledge highlights the details of events. It is a kind of gayb (unseen) or secret knowledge.

Human beings hearths are a system of sensitive recipients. A hearth acquires delicacy and grace through some principles such as dhikr, mind, asceticism etc. It turns out be like a mirror in this world. Hence, it can feel many realities and secrets without being told. Such people can obtain some favors via their sensitivity and delicacy. However, it should be kept in mind that human beings hearths are open to evil apprehensions as well as divine influences. Those who cannot distinguish between them are likely to deceive other people, and to be deceived.

In addition, those, who do not know that While discoveries depend on glosses or explanations, dreams rely on interpretations, are mistaken in that respect. Nobody can obtain a good and pure amal (deed) by dreams that contradict with the precepts and realities in the Noble Quran. Such findings should certainly be explained away. For instance, a person can have a dream in which he sacrifices his son for God. This person will definitely be the murderer of his son if he sacrifices his son. In that respect, comparing you with Prophet Ibrahim will certainly be a big mistake, for the dreams of prophets are revelations (inspiration placed in the hearth or mind of prophets by God). In the event of Prophet Ibrahim, the incident is not the sacrifice of Prophet Ismael for God but the trial of the father and his son, namely Prophet Ibrahim and Prophet Ismael.

We can note the all or some of the features below in a piece of information sent through inspiration:

1) Alleviation

2) Guidance

3) Information about gayb (unseen things; things that cannot be sensed)

This kind of information is subjective. It does not bond other people, and it gives contentment to the person who is inspired. It relieves the ones who are bothered. Besides, it makes those who are in trouble feel better. In addition, it guides the ones who are in a sort of quest. The last but not the least, it enhances marifat (the fourth Divine door in Tasawwuf; the station at which your spiritual knowledge finds its value inside you) of arifi-billahs (Gnostics; the mature human who has attained the true knowledge of God, the Merciful, the Compassionate).

[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.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 44

Futuwwa (Youth and Chivalry)

Futuwwa, defined as youth and chivalry, is really a composite of such virtues as generosity, munificence, modesty, chastity, trustworthiness, loyalty, mercifulness, knowledge, humility, and piety. It is a station on the path to God as well as a dimension of sainthood, and also signifies that one has made altruism and helping others one’s second nature. It is an important, indispensable dimension of good conduct and a significant aspect of humanity. Derived from fata’ (young man), futuwwa has become a symbol of rebelling against all evil and striving for sincere servanthood to God:

They were young men who had believed in their Lord, and We increased them in guidance. And We strengthened their hearts, when they rose up and declared: Our Lord is the Lord of the heavens and Earth; we will not call upon any god beside Him, or then we had spoken an outrage. (18:14)

Expresses this eloquently. They said: We have heard a youth talk of them (the idols); he is called Abraham (21:60) expresses the position and influence of one who has achieved perfect futuwwa in his or her community, one who has sought to guide humanity to truth. By contrast, the young men mentioned in the verses: With him there came into the prison two young men (12:36) and: (Joseph) told his young (servants) to put their merchandise (with which they had bartered) into their saddlebags (12:62) were ordinary young men without chivalry.

As many people have written on or talked about futuwwa since the Age of Happiness, the concept has been defined in many ways: not despising the poor or being deceived by the rich and riches; being fair to everybody without expecting fairness from anyone; living one’s life as a pitiless enemy of one’s carnal self; being ever considerate of others and living for them; smashing all idols or all that is idolized, and rebelling against falsehood so as to be wholly devoted to God Almighty; bearing whatever evil is done to oneself but thundering where the rights of God are violated; feeling remorse for the rest of one’s life for committing even a small sin, but overlooking others’ sins regardless of how large they are; seeing oneself as a poor, lowly servant while considering others as saintly; not resenting others while maintaining relations with those who resent you; being kind to those who hurt you; and serving God and the people more than anyone else, but preferring others to oneself when it is time to receive one’s wages.

Some have summed up futuwwa in the four virtues mentioned by Haydar Karrar ‘Ali, the fourth Caliph and cousin of the Prophet, upon him be peace and blessings. They are: forgiving when one is able to punish, preserving mildness and acting mildly and gently when one is furious, wishing one’s enemies well and doing good to them, and being considerate of others’ wellbeing and happiness first, even when one is needy.

‘Ali was one of the greatest representatives of futuwwa. When he was stabbed by Ibn Muljam while leading the morning prayer in the mosque, his children, who saw that their father would die, asked him what he wanted them to do with Ibn Mul-jam. He did not order his execution in retaliation. [1] During a battle, ‘Ali threw his enemy to the ground and then released him. His reason: When 'Ali was about to kill this man, the latter spat in 'Ali’s face, which angered him. Fearing that his motive for killing the man was now confused and sullied, 'Ali released him. [2] He felt sincere grief when Zubayr ibn 'Awwam, a leading Companion and his staunch enemy, was killed. [3] Since he always considered others first even when he was in need, he usually wore summer clothes in winter and trembled with cold. [4] It was said about him that there cannot be a young, chivalrous man like 'Ali, and there cannot be a sword like Dhu al-Fiqar ('Ali’s sword). [5] 'Ali lived with the Prophet, upon him be peace and blessings, and was raised by him. He lived a perfectly honest, pure life without any taint, and embodied God’s answer to the Prophet Moses, upon him be peace, about futuwwa: It means that you are able to return your self to me as pure or untainted as you took it from Me.

The signs of a fata’ (young, chivalrous one) are that the individual’s, created with the potential to accept Divine Unity and Islam, is totally convinced of Divine Unity; that it urges him or her to live according to the requirements of this conviction; that, without being captivated by carnal or bodily desires, he or she lives a pure, spiritual life; and that he or she always seeks to please God in his or her deeds, thoughts, and feelings. One who cannot be saved from the temptations of the carnal self, Satan, appetites, love of the world, or attachment to the worldly life cannot climb upward to the peak of futuwwa.

Futuwwa is a treasure obtainable by climbing high beyond all the “highest mountains of the world”;

What business have those who fall tired even on a smooth road with such a treasure?

[1] Ibn al-Athir, Usd al-Ghaba, 4:118. [2] Shamsaddin Sivasi, Manaqib Jiharyar Guzin, 258. [3] Al-Haythami, Majma’ al-Zawa'id, 9:150. [4] Ibid., 9:122. [5] 'Ali al-Qari, Al-Asrar al-Marfu'a fi akhbar al-Mawdu'a (Beirut, 1986), 367.

[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.”

[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.

[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.

[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

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 146

Nazar and Tawajjuh (Attention and Regard)

Even though they appear to have the same meaning and, in fact, suggest certain common feelings and ideas, the concepts of nazar (attention)—which means looking (at), taking into consideration, and complimenting—and tawajjuh(regard)—used to mean turning to, feeling nearness to, and showing sympathy and regard for—are different in many respects.

Those two concepts express different meanings when they refer to the Divine Being and creatures. God Almighty’s attention and regard manifest themselves as favoring, sending gifts, and having special mercy on certain things or persons, while when refer to His creation, they are the ability to receive and reflect the Almighty’s special attention and regard.

God Almighty brings everything to existence and honors some of His creatures with special, extra capacities. Then, He treats them according to their extra capacities and exalts them with extra favors. In addition to His all-embracing protection, maintenance, mercy, favoring, and assistance as the universal, all-encompassing manifestation of His Names, He has special mercy, favoring, and regard for certain beings, which is known as His manifestation of Grace or the concentrated manifestation of His Names on individual creatures. At the same moment He looks, as He uninterruptedly does, at the whole of creation with His all-encompassing Sight, He also looks at each species and each individual creature according to its position, need, and capacity. He answers all their wishes, voiced verbally or in the language of disposition or necessity, and He leaves no creature deprived, except as required by His Wisdom.

The attention and regard of a Prophet manifest themselves as his turning to God Almighty with all his extraordinary capacity, pursuing His approval and good pleasure with all his strength and outer and inner senses and faculties, reading and interpreting correctly all His laws of life and commands which are included in the Religion and which concern the creation and operation of the universe, holding the rights of God above all else, educating his community in the light of the Divine Message so as to enable them to improve the world and gain eternal happiness, showing people to the horizon of true humanity, guiding his followers on the way to Paradise, and so on.

As mentioned before, God attends or shows attention for the universe and whatever is in it from the perspective of His Grace, Majesty, and Perfection, which demonstrates His absolute freedom from any defects or from having partners. This attention is called “the all-encompassing attention,” and His bestowal of favors proceeding from this attention is designated as “the all-encompassing favoring.” This all-encompassing attention is also described as “the manifestation of Unity”—the overall manifestation of His Names throughout the universe. God has another regard for, or view of, the realms of existence, species, things, and individual beings. This proceeds from His special mercy, wisdom, care, and justice. In addition to His universal and majestic attention and regard, manifested as preserving and maintaining everything with mercy, arranging, administering and controlling with wisdom, guarding and caring with compassion, giving everything its due and restoring rights with justice, and keeping the whole universe with all its parts down to the minutest ones in balance, and so on, He also has particular attention, regard and favoring for individuals with special capacities; this is particularly so for those who have a capacity, concern, and endeavor that enables them to represent the entire species, including primarily the Prophets and pure, saintly scholars and saints. This special consideration and favoring of His is known as “the manifestation of Oneness”—the concentrated manifestation of His Names on individual things or beings.

When the Absolute One of Favoring has such special regard for any of His servants, it is as if their corporeal existence, which is considered to be their unreal nature, completely disappears and is replaced by an ever-young, active existence, by means of which an initiate can reach in an attempt to rise to the horizon of those endowed with sincerity. This form of extra promotion is very different from the ranks and gifts that come or are conferred as the result of “the certainty of knowledge.” The saintly people of God have called the special Divine regard and attention that bring this honor “the manifestation of knowledge.” By means of this attention and regard that open the door to “the special knowledge from God’s Presence” for an initiate, the nature of everything suddenly changes, with the result that a person becomes like an angel, the body takes on the quality of the spirit, fire changes into a cool, peaceful place, salty seas are transformed into rivers of Paradise, and poison becomes an antidote.

Initiates or travelers on the way to God who are awarded with such attention and regard reach the horizon of being heroes of the heart and spirit through the development of their inner faculties. They breathe heavenly air while on the earth and become a polished mirror where the Ultimate Truth manifests Himself with His Attributes. To express this special gift, a saintly friend of God said:

When the Light of the Ultimate Truth is reflected, The home of the heart is filled with light; And this nest of the body changes Into a genuine, pure substance. The continuity of this gift depends on constantly having one’s eyes fixed on the Realm of the Divine Names and Attributes in utmost respect, and continuously turning to the Realm of Divinity with worship and devotion. Even though those who have felt love on the horizon of knowledge of God and sipped the spiritual pleasure at the peak of love and enthusiasm do not feel weariness in constantly turning to the Almighty at His door, the initiates who have not yet been able to have a share in knowledge of God to such an extent may show signs of slackening. For this reason, those who pursue God’s good pleasure and love should continuously stand at His door, bent double, and never show signs of weariness or tedium. As God’s noblest Messenger, upon him be peace and blessings, states, “So long as you show no signs of weariness, God will not abandon His consideration or cut off His gifts”;[1]thus, the continuity of God’s gifts and consideration depends on one’s never turning one’s eyes from His door. If we do not turn our eyes from His door, we will not be deprived of His breezes of regard, and our prayers and worship will not be left unrewarded.

Those who act erroneously in turning to Him are deprived of His consideration of mercy and compassion; those who have no resolution to get near to Him through worship suffer loss and deprivation. He says, “Whoever draws near to Me by a hand-span, I will draw near to him by a yard.”[2]

Divine gifts come as the Divine considerations of mercy in response to complete, continuous turning to God Almighty. If the heart is not purified of attachment to everything else other than Him, so long as God’s Mercy, Which surpasses His Sacred Wrath, does not manifest Itself with special favor—then the Divine attention and regard may not continue. Turning to Him continuously and maintaining constant self-supervision are important Dynamics for reaching every destination pursued and surmounting every obstacle. Initiates or travelers on the way to God should refrain from acting erroneously by turning to God continuously and exercising self-supervision while they are trying to carry out their known religious responsibilities so that they are not left deprived of the breezes that come through faithfulness, loyalty, and steadfastness.

We are reminded above that God Almighty demonstrates both universal and particular attention and consideration or regard. However, just as He employs apparent means and causes as veils before His Dignity and Grandeur, so too He may employ either a Prophet, saint or teacher as a veil before His consideration and attention for certain servants, offering His gifts through their hands. This type of treatment may be a sign of the special honor He confers on that Prophet, saint or teacher, just as it may be a test for initiates or seekers as well. Therefore, even when His gifts come to us by means of one of His beloved servants, we must recognize that they are from Him absolutely; we must believe that it is He Who is the genuine source of all the gifts that come to us, and it is He Who sends them. If we want to kiss the hands of those whom He employs as means, we should kiss them with the conviction that they are only the means employed by the Almighty. Indeed, we should kiss those hands without being negligent of the True Source and Agent, because the respect shown for them is, in fact, respect for the knowledge, attention, and regard that come to us through them, and also, therefore, an acknowledgement of the True Origin or Source of all bounties and gifts.

There are many maxims circulating among people, such as, “Service from the initiate and breath from the guide!”; and “Please lend me a hand, O guide; render your efforts O child!”; and “Show attention so that you may be shown attention.” All of these indicate the same reality that any attention or regard usually comes in return for the attention and regard that has been shown. So long as the apparent causes or means are viewed only as causes and means, and the Creator or the Original and True Cause of all causes is acknowledged as the origin and sender of all gifts, it is not harmful to feel and show respect for the Prophets, saints or teachers who are employed as causes or means. What is harmful is attributing creative effect to apparent causes or means and distributing the Divine acts— for example, creating, inventing, fashioning, giving life, causing to die, and providing—among animate or inanimate things or forces.

According to our belief in His Oneness, all changes, formations, and transformations from the microcosm (atoms) to the “normocosm,” (humanity) and from there to the macrocosm (the universe) occur by His regard or turning to existence with His Attributes and Names; all instances of maintenance, sustenance, and rearing are through His all-embracing attention. All the uninterrupted and all-encompassing manifestations of His, and the continuous changes, alterations, transformations, forms, and colors that we observe in existence as a result of His manifestations are the imprints of His regard or consideration. Viewing things and events from this perspective is true guidance, while viewing them only on their own account, as being independent from Divine creation, administration, and control, is deviation from the right path. An insightful initiate whose eyes are fixed on the Almighty’s works and whose heart is turned toward His acts, Names, Attributes, and even His Essence that are beyond these works—indeed, any initiate according to his or her level of knowledge and certainty—becomes occupied with praying, “O my God! I ask You to enable me to be resigned to Your judgment after whatever happens to me, and for a happy life after death, and the pleasure of observing Your Face!” They make every morning and evening of their journeying toward meeting God a moment of meeting with Him.

Whatever such initiates observe, they do not see it as something that is restricted to its corporeal existence but rather how it actually is with its nature and essence. On the contrary, those who are unable to turn to the Almighty as turning to Him requires and whose view of things is restricted to their materiality cannot view anything in its true nature or identity—for anyone deprived of a face turned toward the Almighty has no “eyes” to see with. Those who have no eyes to see with are unaware of the correct way to look or give attention, and those who are unaware of the correct way to look or give attention are not given attention or regard. It is only those who are able to look at everything, particularly at the human face, with insight who always gaze upon the Divine Names in these mirrors; it is only they who are absorbed in knowledge of the All-Holy One who is called by these Names; it is only they who advance toward the observation of His Attributes of Glory with the eyes of the spiritual intellect, entranced in astonishment; it is only they who boil up with the desire to watch the realms far beyond the horizon of observation of the secret; it is only they who travel between amazement, stupor, and passion.

There are two points to be noted concerning how the Prophets—particularly, the Prince of the Prophets—turn to God. On account of his mission and transcendent knowledge of God, the Prophet, upon him be the most perfect of blessings and peace, turns to and views God as the Lord of all time and space and the whole of creation, viewing and evaluating all things and events from this perspective. He is both a student and teacher of the book of the universe, the chief guide of the palace of the world, the exuberant herald of the exhibition of things and events, the most sincere representative of servanthood to God, and the never-deceiving leader on the way to the eternal happiness. Although these qualities are shared by all the Prophets, our master, the Prophet Muhammad, upon him be peace and blessings, has particular wishes and demands that arise from the particularities of his mission. These particular wishes and demands of his may be regarded as, in addition to the extra attention and consideration shown to him by God in return for his perfect response to God’s attention and consideration, his request for God’s particular, extra help and consideration for his Community.

In addition to turning to God in perfect response to God’s consideration for him, the Prophet Muhammad, upon him be peace and blessings, demonstrates universal attention and consideration with mercy and kindness for all of creation; this is manifested as distributing what he receives and thus responding to God’s treatment of him with his treatment of all creation. This kind of attention and consideration on the part of the Prophet can, by God’s leave, change coal to diamonds, stones and earth to gold, and extremely hardened hearts to wax. More than this, with a few moments of his presence, the Prophet can elevate the consciences which have been blinded by arrogance, wrongdoing, erroneous and prejudiced viewpoints, and blind imitation of ancestry to the horizon of being the Companions. He can transform apparently living corpses that until this auspicious meeting have been crawling on the ground into doves that wing their way through the heaven of perfect humanity as if having experienced a rapid spiritual metamorphosis.

Since they are vicegerents of God and the successors of Prophet Muhammad, upon him be peace and blessings, the scholars who sincerely practice the Religion and the perfect saints are faultless and sincere in their turning to God and effective in their attention and consideration for their followers. They act as veils before the glorious actions of the Almighty in penetrating hearts, guiding spirits, and transforming some natures by God’s leave. This is what is usually meant by the concept of “attention” in Sufism.

Those beloved servants of God look at the elevated realms not with their eyes but with their insight. One can see only this corporeal realm with one’s eyes. But insight penetrates the corporeal realm and the immaterial one, the realms beyond, and the truth of everything. For it is the sight of the innermost heart, which is the meeting point of the outer and inner realms and the focus of God Almighty’s sight, much like the spiritual intellect that is regarded as the first observatory of the inner realms of existence. A person can observe his or her own horizon only from this observatory; the showers of Divine gifts pour unto it; and the Eternal All-Observing One treats people according to its being prosperous or in ruin. For this reason, we should always have our eyes fixed on Him, keep our hearts turned to Him, and be in expectation of His gifts so that “coral” and “pearls” may pour unto that house of God from the realms beyond.

The Prophets and saints, whose attention and consideration function as explained above, are luminous means for Divine gifts to reach their communities or followers. Not only receiving their attention, but also shaking hands with them, remaining in their presence, listening to their sermons, and sharing their atmosphere are means of receiving Divine gifts. Although there is an important place given to the attention of spiritual guides in all the ways of Sufism, the Mevlevis and Malamites assign it special importance. There are some among the leaders of these two ways who regard attention as one of the essentials of spiritual journeying. According to them, an initiate or traveler can, by God’s leave, rise to the horizon of feeling attraction and being attracted toward God through an instance of attention from the guide, and thus cover long distances that normally will be covered in long years of journeying in an instant. This attention is called “royal attention.”

Among the Sufis are some who interpret nazar (attention) as initiates or travelers fixing their eyes on where they will step (noticing their steps) and remaining distant from anything or anyone that will separate them from the Almighty. This interpretation must be about those who have reached the horizon of nazar-qadam (“attention-step”)[3] at the final point in spiritual journeying. The turning or attention to God which relates to all travelers is that they try to comprehend the Almighty’s acts and practices, each according to their capacity and the horizon of their relationship with His Names and Attributes; that they perceive their innate helplessness and poverty, relying on Him and asking Him for help with an expression of looking for points of support and asking for help in their consciences; that they respond with thankfulness to the gifts coming to them in return for turning to Him, and zealously endeavor to be favored with more and more such gifts. This act of turning to God is open to everyone and safer because it is far from show and affectation.

O my God! Forgive us, have mercy on us, be pleased with us, accept our good deeds, admit us to Paradise, save us from the Fire, and improve all our acts and states. And bestow Your blessings and peace upon our Master, the Master of all the children of Adam, on his pure Family and Companions altogether.

[1]al-Bukhari, “Iman” 32; Muslim, “Musafirun” 215. 

[2]al-Bukhari, “Tawhid” 15; Muslim, “Dhikr” 20–22. 

[3] The horizon of nazar-qadam (attention-step) means that an initiate can place his feet where his sight reaches. It signifies the highest point from where they can see the created realms under their feet. 

[lifeofresulullah]

The Life of the Prophet Muhammad (PBUH):   First Migration, the Year of Sorrow, the Splitting of the Moon

Second Caravan of Muslims Migrate to Abyssinia

7th Year of the prophethood (Year 616)

The king of Abyssinia welcomed the first procession of Muslims in a very fine manner. The Muslims finally had the opportunity to freely worship in a state of peace.

When the Master of the Universe (PBUH) heard this, he suggested that the remaining Muslims in Mecca emigrate as well.

The second procession that set off headed by Hazrat Jafar, the son of our Holy Prophet’s uncle, Abu Talib, was much more crowded than the first one. A group of 92 people, ten of them being women, left Mecca for Abyssinia for the purpose of safeguarding their faith and being able to worship in peace.

While the Muslims emigrated, our Holy Prophet (PBUH) remained in Mecca despite everything. He continued to stand up against the torture and persecution that were continuously committed by the polytheists. He pursued his holy and sublime duty under Allah’s protection and grace.

Polytheists in search of Muhajirs!

The polytheists of Quraysh panicked when the Muslims migrated to Abyssinia in succession. They did not intend to stop following the Muslims who were living abroad. They worried about the spread of Islam in these kinds of countries and about this glorious faith coming to a state in which it would be insurmountable. Nevertheless, for as long as the Muslims were under the asylum of the King of Abyssinia, it would be much easier for Arabia to be under Islam’s bosom. In this way, the barriers they attempted to place before Islam would be razed to the ground.

The dissatisfied and worried polytheists spoke among themselves and decided to request from the King of Abyssinia that he return the Muslims who had migrated.

They assigned Amr bin As and Abdullah bin Abi Rabia as their envoys. Their plan was this:

They were going to take valuable gifts to Najashi (the King of Abyssinia) and the other leading figures. The gifts would first be given to the government officials and the polytheists’ wishes would be presented. Afterward, they would present their gift to the King.

Their purpose behind their plan was this:

By presenting their gifts to the government officials first, they would receive support from the government officials; thus, no chance would be given to the King to talk to the Muslim refugees.

When the envoys went to Abyssinia, they applied their plan.

As they presented their gifts to the government officials, they said:

“Some members of our youth have separated from the path of their forefathers. They have not converted to your faith; they have emerged with a brand new religion. Currently, they are under the sanctuary of your King. We were sent by our tribe to request their return. When we convey our wish to the King, help us by not allowing a chance for the King to speak with the Muslims. Support us in the matter of their surrendering and say: “They obviously know more about and are better acquainted with those who are from among them. They can see their faults better than anyone else.”

The courtiers were deceived by the valuable gifts and promised to support the polytheists.

The envoys went to the presence of the King and expressed their wish:

“O, King! These people, who have left us and have ruined our working order, have come here to damage your religion, country, and society. We came to warn you regarding this matter. They do not recognize Jesus, the Son of Mary, as God’s son. They do not bow down before you when they are in your presence. Return them to us and we will deal with them.”

As is seen, the envoys expressed their wish in a very sly manner. They knew the King was a Christian and for that reason, they tried to win the King over through this point by saying, “They do not recognize Jesus, the Son of Mary, as God’s son” so that he would be angered.

The courtiers supported what the emissaries said in accordance with the plan: “O King, they speak the truth. Of course, they are better acquainted and know them better than anyone else. They can see what faults they have more clearly. Let us surrender the Muslims to them so that they can take them back to their own homeland and tribe.”

While the government officials were sanguinely expecting the King to say, “yes” to their request, Najashi angrily said, “By God, no. I will not surrender those who are helpless, who have settled in my country and have preferred me to others. I will not make my decision without first talking to them. If the matter is as the envoys say it is, then, I will surrender them and have them return to their homeland. If it is just the opposite, then I will protect and look after them in the best manner.”

Later, Najashi invited the Muslims to come by sending an inviter. The refugees chose Hazrat Jafar as their representative and went to the palace altogether.

The priests that Najashi had invited were inside along with the representatives of the Quraysh.

Hazrat Jafar greeted Najashi when he went amid his presence; however, he did not prostrate before him.

When the courtiers asked Hazrat Jafar, “Why did you not bow down before the King?” he answered,

“We only bow before Allah.”

“Why?” they asked again.

“Allah has sent His Messenger to us and His Messenger has prohibited us from bowing down before anyone other than Allah.”

Upon this, the representatives said, “O King, had we not explained their condition to you?”

Najashi turned to the Muslims and asked, “Why did you come to my country? What state are you in? You are not merchants and you do not seem to want anything. In that case, why did you come to my country? What kind of state is your Prophet in? Explain to me why you do not greet me like your countrymen do.”

Before answering these questions, Hazrat Jafar said, “O King, I am going to say three things. If I speak the truth, then affirm what I say; and if I lie, then disaffirm my words. Firstly, command one of these representatives to speak and the other to remain silent!”

Amr bin As was the representative who chose to speak. Upon this, Hazrat Jafar addressed Najashi, “Ask this man if we are slaves who are to be returned to our masters?”

Najashi asked, “O Amr, are they slaves?”

Amr replied, “No, they are dignified, free men.”

This time, Hazrat Jafar said, “Ask this man whether we have shed anyone’s blood unjustly and if we are to be given back to those whose blood we have shed?”

“O Amr, have they shed anyone’s blood unjustly?” asked Najashi.

Amr responded, “No, they have not shed a single drop of blood.”

Hazrat Jafar turned towards Najashi once more, “Have we taken goods from the community unjustly, do we have any goods that we are obliged to pay for?”

Najashi said, “O Amr if these poor men have any debt amounting to one qantar (about 50 kg) of gold then I will pay it off.”

Amr replied, “No, they do not have a carat’s worth of debt!”

Upon this, Najashi asked, “In that case, what do you want from these men?”

Amr responded, “We used to follow the same religion. They left our faith and have submitted to Muhammad’s religion.”

This time Najashi turned to Hazrat Jafar and asked, “Why did you leave a thing that you were committed to for another? Considering that you have separated from the religion of your tribe and do not follow my religion or that of another people’s, what is this religion that you have joined?”

Hazrat Jafar deemed it more suitable to start explaining from the beginning, “O King, we were an ignorant people. We used to worship idols and eat carrion. We used to commit any kind of the wrong deed that comes to the mind. We would break off ties with our parents and relatives, harm our neighbors, and oppress the weak. While we were in this state, Allah sent us a Prophet from among ourselves. A prophet whose progeny, integrity, trustworthiness, honor, and purity we knew of. He called us to believe in the existence and oneness of Allah, to worship Him, and to abandon the idols that both we and our forefathers worshipped. He commanded us to be forthright, to deliver all that has been entrusted to us to their rightful places, to protect the rights of our relatives, to get along with our neighbors, and to avoid sins and bloodshed. He prohibited us from fornication, lies, encroaching upon the rights of orphans, and slandering honorable women. We have testified to him and his cause. We have submitted to what he brings from Allah and makes known to us. For that reason, our tribe has treated us as an enemy and has tortured us. They inflicted all kinds of torture and persecution to dissuade us from our religion, hinder us from worshipping Allah, and to make us worship their idols. Due to all of these reasons, we abandoned our homeland and homes and came to your country. We sought shelter from you and preferred you to others. We hope not to face torture and injustice in your presence.”

Afterward, Hazrat Jafar responded to the King’s question as to why he did not bow down before him:

“When it comes to the matter of greeting you, we have greeted you with the greeting of Allah’s Apostle. We always greet one another in this manner. We learned from our Prophet (PBUH) that those who will enter Paradise will greet one another in this fashion. For that reason, we have greeted you in this way. When it comes to the matter of prostration, we prostrate before Allah and we take refuge in Allah from bowing down before anyone else.”

Hazrat Jafar’s words had a very deep impact on Najashi. The polytheists just stood there in silence.

After thinking for some time, Najashi turned to Hazrat Jafar and said, “Do you have anything with you with regards to what you have mentioned?”

“Yes, we do” replied Hazrat Jafar and he followed by reciting the first portion of Surah Maryam: Kaf. Ha. Ya. `Ayn. Sad. (This is) a recital of the Mercy of thy Lord to His servant Zakariya. Behold! He cried to his Lord in secret. Praying: “O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest O my Lord, in my prayer to Thee!”

The verses that follow explain how Hazrat Maryam became pregnant to Hazrat Isa (Jesus), how Hazrat Isa came into this world, one of his miracles in which he spoke in his cradle, and how he was sent as a Prophet by Allah.

The verses that were read had enough influence over Najashi’s inner world to cause tears to fall from his eyes. In fact, his falling tears ended up soaking his beard. The priests who were present could not help crying, either.

After Najashi’s spirit, which had been affected by the spiritual charm of the Holy Quran, soothed, he said, “By God, this is a Light that emanates from the same lamp with which Moses and Jesus came.”

After making this truthful confession, he turned to the polytheists, “By God, I will not submit them to you nor will I think badly about them in any way.”

The representatives did not have any choice in the face of Najashi’s unexpected decision but to leave the palace in a state of disappointment.

Despite this, the representatives, Amr bin As in particular, said they were not going to give up and decided to apply new tactics.

The next day, he came to Najashi’s presence and explained that the Muslims had said strange things about Hazrat Isa.

The King once again deemed it suitable to talk to the Muslims and invited them to his presence. He asked Hazrat Jafar, “What do you think of Hazrat Isa?”

Thus he replied:

“We say whatever our Prophet (PBUH) has brought from Allah and made known to us regarding Hazrat Isa. He is a servant of Allah, a Messenger, and a soul that Allah has sent. He is one of Allah’s words given to Mary, a virtuous virgin who renounced men (meaning that he was born through Allah’s command, “Kun.”)The glory and state of Jesus, the Son of Mary, consists of this.”

The knowledge the Muslims had on Hazrat Isa made Najashi very happy. He took a stick in his hands, drew a line on the ground, and said, “The difference between your religion and ours is as much as this line. Besides, we do not view the matter any differently than what you say.”

The deputies were left bitterly disappointed as they had been expecting Najashi to retract his asylum.

Najashi turned to the Muslims and said, “I congratulate you and the individual whom you follow for he is Allah’s Messenger. Besides, we had read about his qualities in the Bible. Mary’s son, Jesus, had also given good tidings about this Messenger to humanity. I swear to God that if he was found in my country that I would carry his shoes and wash his feet.”

After his words that accepted the prophethood of Hazrat Muhammad (pbuh), the Negus, who saw and understood the truth, stated the following about his attitude toward Muslims from then on as follows:

“Go! Live peacefully and safely in the area of my country that remains untouched and is secure from invasion. Whoever harms you will be perished. (He repeated this three times.) Even if I knew that I could attain a mountain’s worth of gold for hurting the feelings of one of you, I still would not make such an attempt.”

The deputies did not have any other choice but to return to Mecca after Najashi’s decisive and conclusive words. In fact, the King even returned the gifts they had brought.

When the polytheists of the Quraysh heard this, they were greatly distressed. It could be considered that their fears came true!

Muhajirs Return to Makkah

Despite the fact that Muslims were saved from the persecution and torture of the polytheists and attained the opportunity to freely fulfill their religious duties, they were still living in a foreign place that was far from their motherland in which they were born and raised. This situation saddened them.

About three months after the last procession, they received news that a few of the leading figures from the Quraysh had become Muslims. The conversion of the leading figures meant that the polytheists had submitted to Islam as a whole.

Upon hearing the news, with the assumption that Mecca was no longer a place in which they would be persecuted and insulted, a procession of 39 individuals, six of them being women, set off to return to their motherland. However, when they neared Mecca, they learned that this news was groundless. However, turning back would be very difficult.

In order to enter Mecca, they would have to be under the protection of their polytheist relatives and friends or they would have to ensure that no one could see them. Openly entering the city meant being submitted to the hands of the merciless enemy. Taking this into consideration, some of them preferred being under the sanctuary of their relatives and friends temporarily whereas some others entered the city in secrecy without the need to seek refuge.

Some of them returned to Abyssinia and remained there until the other Muslims migrated to Madina. Some joined the Muslims in Madina after the Hijra while the other Muslims remained in Abyssinia for a long period of time.

Those who returned to Mecca did not leave Mecca until the Hijra to Madina occurred; their faithful hearts shielded them and helped them zealously persevere with the polytheists’ persecution and torture.