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tawakkull · 3 months

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ISLAM 101: Spirituality in Islam: Part 188

Al-Awwal (The First), Al-Ahir (The Last) Az-Zahir (The All-Outward), Al-Batin (The All-Inward)

Al-Awwal (the First) means the One Who is the First of all, without having a beginning, and Who brings all other existent things and beings into existence. Meaning the Last, with no end at all, al-Ahir (the Last) is the One in Whom everything ends while He has no end, as described in the verses:

Everything is perishable (and so perishing) except His “Face” (His eternal Self). (28: 88)

All that is on the earth is perishable; but there remains forever the “Face” of your Lord, the One of Majesty and Munificence. (55: 26–27) The One Who is the First and the Last is also the All-Outward, Whose existence is more manifest than the existence of everything else and Who causes the hearts and spirits of all existent things and/or beings to be aware of all His Attributes, while all these existent things and beings indicate themselves only to the extent of their bodily existence; and He is the All-Inward, Who cannot be comprehended because of His Honor and Grandeur and the intensity of His manifestation.

The First and the Last are mentioned in the Qur’an as contrasting Names, like day and night, Paradise and Hellfire, or believers and unbelievers. When we use the First for the Divine Being, we mean the Necessarily Existent One Who exists by Himself eternally without having a beginning and Who is infinitely independent of all things and beings. The Prophetic saying, “There was God and nothing existed besides Him,”[1] denotes God’s eternal existence without a beginning. Some add to this hadith, “Now it is the same as it was then.”[2] If, by this addition, they mean that God exists necessarily and by Himself, while the existence of all other things and/or beings depends on Him, there is no harm in it. But if they mean that only He exists and all other things are only fancied or imagined things, we cannot accept such an erroneous statement because it is a fundamental rule that “things have established realities or real essences (appointed for each by Divine Knowledge).”

The Divine Being is the First, Who exists eternally (in the past) before all other things and beings; He is the Last, Who will exist eternally, sending things from existence into non- existence and bringing “some thing that is non-existent” into existence, and in Whom everything else is bound to end; He is the All-Outward, Whose existence is the most apparent in every word of (the book of) existence; He is the All-Inward, Who is infinitely beyond all existence and on Whose Existence all things and events depend. He simultaneously is the First, the Last, the All-Outward, and the All-Inward, without being one being different from being the other. Being the First, He is eternal in the past exclusively, and being the Last, He is eternal in the future, particularly to Himself. His determinations and decrees as the First appear according to His Knowledge in His being the Last.

He is the First eternally (in the past) and the Last everlastingly. He existed when there was nothing else besides Him; He will eternally outlive all things and beings, which are bound to perish and which suffer continuous appearance and disappearance. Everything belongs to Him, coming from and ending in Him, but He is absolutely free from coming into existence or going into non- existence.

He exists eternally without coming into existence; That is, He exists without having a beginning. Nor is there an end for Him. It is He Who creates, and by Him does everything subsist. All of existence has been created from a light with Him; He said, “Be!” and everything was from a pure light. He is the First in that He creates and favors, and the Last in that He has mercy and forgiveness for His servants, preparing palaces of eternal happiness for them. He is the First in that He guides and the Last in that He rewards guidance. He is the First in that He has no beginning, is the Necessarily Existent Being, the Unique, and the One of Unity; He is the Last in that He is absolutely free from decay or going into non- existence.

Those who are favored with the manifestation of the Name “the First” dive into the depths of the past and writhe in torment about what their judgment from Destiny will be; but the Name “the All-Outward” leads them to consider God’s favors of belief, submission, and excellence in action, and to come to understand that their acts of worship are, in fact, the duties of giving thanks for those and other favors, thus strengthening their hope. A heart absorbed in the manifestation of the Name “the All-Inward” feels continuous wonder and astonishment in the face of thousands of enigmatic events; through the breezes of mercy blowing in through the windows of the Name “the Last,” they feel relieved of worries and find themselves in a delightful horizon of awe that opens on eternity.

All the existent worlds have a beginning on account of God’s being the First, and an end on account of His being the Last. When we consider eternity in the past, we experience wonder and amazement; and when considering eternity in the future, we shudder with fear and anxiety. Supposing the Prophet Muhammad, the truthful reporter, upon him be peace and blessings, had told us nothing about the signs of the end of time, the Resurrection, Paradise, and Hell, and so on, we would have been without words for eternity, both in the past and in the future.

He is both the First and the All-Inward, and the Last and the All-Outward. With all the stages of their existence, everything belongs to Him and goes back to end in Him; with respect to its creation, being fashioned and equipped, and its subsistence, existence is in His disposal and control. He is the First because He is God and everything is a result of His manifestations.

Whatever exists and happens consists in a dot created by God; All those stars contained in a mustard seed were fashioned by God. Everything exists by the All-Outward and All-Inward Truth’s giving it existence; No one truly knows what the beginning is. Ismail Haqqi Bursavi He is the Last; all spiritual journeys end in Him and everything goes back to Him. He is the All-Outward for the book of existence, the exhibition of things, the palace of the universe clearly expresses Him with all its signs, indications, and witnesses. He is the All-Inward, and all the ranks in existential realms of spirituality end in Him. There is nothing beyond Him, nor can the concept of beyond be in question for Him. The end of any spiritual journeying has always been marked with the truth expressed in, So he was (so near that there was left only the distance between) the strings of two bows (put adjacent to each other), or even nearer (than that) (53: 9).

However, He is not an Outward One whose identity we can know, nor an Inward One that is completely unknown. By contrast, as He is an Outward One beyond our sensations, conceptions, and imagination, He is also an all-transcending Inward One. If we do not consider Him as the All-Inward when we think of Him as the All-Outward, we will have to attribute all the manifestations of His Essence, Attributes, and Names to things and events themselves. If, on the other hand, we ignore all the evidence and witnesses of His Existence while thinking of Him as the All-Inward, we will deviate into the acceptance of a universal, pervasive Spirit. On account of what all things point to as well as the manifestations of His Names and Attributes, He is an All-Outward observed on the face of the book of the universe, and an all-transcending Inward beyond all sensations. He is an All-Outward One with the dazzling magnificence of His Honor and Grandeur shining through His works, and the most Inward of the inward with His imperceptible Identity; an All-Outward with His creativity, sustaining, and favoring, which we observe on the breast of existence, and an All-Inward Who causes us to disappear and die; an All-Outward with the showers of His favor and grace throughout the universe, and an All-Inward Who is impossible to see or meet. In short, He is both the First, and the Last, and the All-Outward, and the All-Inward—simultaneously.

These Names may vary in the areas of their manifestations until their points of intersection are reached. The event of the Prophet Moses and Khadr is an example of this.[3] One of these two persons is a few feet ahead of the other on account of his duty or mission, while the other is a few meters before the other because of the service he represents. When some subtle points of Divine acts came to be discovered at the end of the mysterious journey of these two men of lofty horizons, they finally agreed on the matters about which they had previously been arguing, and even though they no longer continued their journeying, it became clear that the outward and inward aspects of existence and Divine acts are never incompatible with each other.

We can approach this point from another perspective, which is as follows:

Every act and event occurs on the horizon of the Divine Name the All-Outward from the realm of the created toward the realm of the Creator, within the frame of a certain sphere. One appointed as a guide in this sphere is dutiful in training or educating people in a certain way so that they can develop their potentials and be guided toward God, the Ultimate Truth. On this horizon, the Name the All-Inward executes the judgments of Destiny independent of causality, such as causing living beings to die. Even though death occurs as the result of a physical cause, it is absolutely inevitable for every living being as a judgment of Destiny. So, from the perspective of the way he followed as a Prophet and his spiritual profundity, the Prophet Moses, upon him be peace, is a distinguished one who has the duty of guiding people to earn Divine approval and eternal happiness, while Khadr, upon him be peace, is another distinguished one whose duty pertains, like that of the Angel of death, to the inner aspect of human life and existence, in which physical causes have only a nominal part or no part at all. One of these two great persons is a religious guide and representative, and the other seems to be a link between Destiny’s judgments and whatever takes place in human life. Their missions are complementary to each other:

The outward and inward are two dimensions of a unity, know O brother; As are the first and last counterparts of each other. The Names the All-Outward and the All-Inward manifest themselves primarily in the Qur’an and the Sunna, and these manifestations are observed or followed through religious life. On account of the Divine commands for life and the creation and operation of the universe, the whole universe is the language, translator, and realm of the reflection of the Name the All-Outward, while the Name the All-Inward is its spirit and meaning.

The universe is a grand book of God throughout; Whatever letter you study, you see its meaning is God. Recaizade Mahmud Ekrem[4] The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”

Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.

Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.

Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism,[5] and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’,[6] were continued in increasing dimensions by Maymun of Ahwaz,[7] and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah.[8] Finally, everything ended in complete freedom from religious responsibilities.

According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.

Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.

Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.

Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:

Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).

As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.

On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.

In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.

What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.

Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.

O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.

You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether. [1]al-Bukhari, “Tawhid” 22; Ahmad ibn Hanbal, al-Musnad, 4:431. [2] adh-Dhahasi, Siyar ‘Alamin an-Nubala, 18:474.

[3] (al-) Khadr is he with whom the Qur’an recounts (18: 60–82) the Prophet Moses made a journey to learn something of the spiritual realm of existence and the true nature of God’s acts in the world. It is controversial whether he was a Prophet or a saint with a special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life.

[4] Recaizade Mahmud Ekrem (1847–1914) was one of the important literary figures of the declining years of the Ottoman Turkey. He was a novelist, and dramatist and a poet.

[5] Jami’ism, Adhamism, and Shamsism were certain deviating sects that in order to gain following, attributed themselves to important saints Mawlana ‘Abdu’r-Rahman ibn Ahmad al-Jami’ (1414–1492), Ibrahim ibn Adham (d. 782), and Shams at-Tabrizi, who had a great influence on Jalalu’d-Din ar-Rumi, respectively. Haydarism is a branch of Nusayrism following Shaykh Haydar ‘Ali, who lived in the fourteenth century. They deified ‘Ali, the Fourth Caliph, and son-in-law of the Prophet Muhammad, upon him be peace and blessings. Babaism appeared in the thirteenth century in central Anatolia and was founded by Baba Ishaq and Baba Ilyas, who claimed Divine Messengership. They caused a great revolt against the Anatolian Seljuk State. Qarmatism was the deviating Batini (esoteric) sect founded by Hamdan Qirmit or Qarmat. They caused revolts and shed much blood during the second half of the ninth century and the first quarter of the tenth century. They were even able to found a short-lived state in Bahrain. Ismailism was another esoteric sect which claimed the imamate of Ismail, the eldest son of Imam Ja’far as-Sadiq, whom the Shi’a Imamiyya accepted as their sixth Imam. Muslim theologians and historians point out that the followers of some of those and similar other sects such as Qarmatism were in fact materialists and atheists and defended and pursued a hedonistic life.

[6] ‘Abdullah ibn Saba’ was a hypocrite from Yemen. He caused great dissent among the Muslims during the caliphate of ‘Ali, the Fourth Caliph. He went so far as to claim ‘Ali’s divinity.

[7] Maymun ibn Daysan al-Qaddah al-Ahwazi lived in the eighth century. He was one of the founders of the movement of Batiniyya (Esotericism).

[8] Hasan (ibn) Sabbah (d. 1122) was one of the most famous figures of the Batiniyya sect. He made the Alamut castle, situated in a precipice between Tehran and Qazvin in western Iran, his base in 1090. They spread great terror and assassinated many important religious and political figures in the Muslim world. Finally, the Mongol armies destroyed them and their castle.

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basicsofislam · 1 month

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BASICS OF ISLAM: Fasting :How does an individual benefit from fasting ?

Fasting is one of the five pillars of Islam and it has numerous merits and benefits.

However, just as with any other act of worship, Muslims observe fasting not for the benefits, but rather because they wish to totally submit to the pleasure of Allah.

The Almighty Allah says in the Qur’an:

“I have not created the jinn and humankind but to know and worship Me alone” [ad- Dhariyat 51:56].

Therefore, we can see that the main reason why human beings exist is to worship Allah, making worship a fundamental aim in itself.

Worship is the ultimate goal of all acts of worship including fasting, prayer, pilgrimage, the prescribed alms, and following His commands regarding what is permitted and what is prohibited.

Believers are aware that worldly benefits are not the ultimate goal of fasting. Muslims draw closer to Allah by abandoning the things they enjoy, and this makes the sincerity of their devotion to Allah all the more evident. They know that Allah will be pleased with them if they abandon worldly comforts for His sake.

The reason for their worship is the Divine command and its result is Divine pleasure.

As for spiritual merits and anything else that may be gained from performing the fast, these cannot be considered to be the sole results, irrespective of how satisfactory the fruits are. Since believers fast to seek the pleasure of Allah and to gain salvation in the Hereafter, it is clear that the fruits and benefits of the fast are in the Hereafter.

Nevertheless, exploring the wisdom behind the act of fasting strengthens the faith of Muslims who are aware that whatever Allah commands is always good and whatever He prohibits is always bad and harmful. This helps them proceed in the awareness that Allah, Who is so compassionate and generous, rewards good deeds both in this world and the Hereafter.

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jami-attirmidhi · 3 days

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JAMI'at-TIRMIDHI: The Book on Hunting: Hadith 1870

Narrated 'Adi bin Hatim:

"I asked the Messenger of Allah (ﷺ) about hunting, so he said: 'Mention Allah's Name when you shoot your arrow. Then, if you find it dead, eat from it, unless you found that it has fallen in (some body of) water. Then do not eat it, for you do not know if the water killed it, or your arrow.'"

Reference : Jami` at-Tirmidhi 1469

In-book reference : Book 18, Hadith 4

English translation : Vol. 3, Book 16, Hadith 1469

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asma-al-husna · 1 year

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Allah calls Himself Ash-Shaheed— The All-and-Ever Witnessing— on 18 occasions in the Quran. Ash-Shaheed is the witness whose sight no one can escape. He is the One with full knowledge of all matters, witnessing the apparent and hidden, anywhere, any time. Ash-Shaheed is the witness and observer of all creation, thoughts, and actions, and the ultimate witness on the Day of Judgment!

The Witness, the Testifier, the Certifier

Shaheed comes from the root sheen-haa-daal, which points to three main meanings. The first meaning is “to bear witness.” The second meaning is to offer testimony, and the third is to have knowledge of something.

This root appears 160 times in the Quran in nine derived forms. Examples of these forms include yashhadu (“to testify”), ashhidoo (“to take witness”), shahaadati (“the seen”) and shuhadaa (“witnesses, martyrs”).

Shaheed refers to Allah’s awareness of everything; He hears every sound, loud and quiet, and sees the small and the large. In addition, He is the One who will testify for or against His servants for their deeds.

Ash-Shaheed Himself says:

Say: What thing is the greatest witness? Say: Allah is shaheed between you and I; this Qur’an has been revealed to me that I may warn therewith – you and whomsoever it may reach. [Quran, 6:19]

Allah is Witness over all things. [Quran, 58: 6] Allah is sufficient as Witness. [Quran, 4: 79]

Allah (Himself) is Witness that there is no god save Him. And the angels and the people of knowledge (too are witnesses). [Quran, 3:18]

A Scene of the Souls

When Allah created Adam, He wiped Adam’s back and every person that He will create from him until the Day of Resurrection fell out from his back. [At-Tirmidhi and Al-Haakim] Allah stated that He brought the descendants of Adam out of their fathers’ loins, and they testified against themselves that Allah is their Lord and King and that there is no deity worthy of worship except Him. Allah then said,(and made them testify as to themselves (saying): “Am I not your Lord” They said: “Yes!”) [Tafseer ibn Katheer]

This was your first testimony and it means we will have no excuse on the Day of Judgement!

It will be said to a man from the people of the Fire on the Day of Resurrection, “If you owned all that is on the earth, would you pay it as ransom’ He will reply, `Yes.’ Allah will say, `I ordered you with what is less than that, when you were still in Adam’s loins, that is, associate none with Me (in worship). You insisted that you associate with Me (in worship).” [Tafseer ibn Katheer]

How Can You Live By This Name?

1. Say the sahahda, live the shahada. The Prophet salallahu ‘alayhi wa sallam said: Man shahida an la ilaha illallah dakhala al-jannah – Whoever witnesses that there is no god but Allah alone enters Paradise.[Saheeh Muslim]. Your testimony of faith in Allah is something you not only utter, but must live by. When you say I bear witness there is no god but Allah it means that in your talk and actions, in your house or outside you show that you love Allah more than anyone else, you accept Him as your Creator, Master and Ruler of the universe, that you worship Him alone in all matters and not your desires or others’ directions. Next time when you say the shahada in your prayer, reflect upon the meaning. Increase in saying la ilaha illallah to renew your emaan!

2. Trust in Ash-Shaheed. Ash-Shaheed says in this beautiful soothing ayah: So wait patiently for your Lord’s decree, for surely you are in Our sight. [Quran, 52: 48] Rest assured that any unjust treatment by the hands of others you go through, slander, gossip or abuse, Ash-Shaheed is your Witness and you will get justice.

3. Remember that you are a servant. It’s sometimes easy to shout at your family or children inside the house, or even oppress someone when you are in a position of authority over them. Remind yourself in each situation, wherever you are, whoever you talk to, whatever position you have, that you are a servant of Allah. Ash-Shaheed is witnessing every step you take and will you to account. Use this tip: when you are about to do something wrong, look up at the sky and imagine Ash-Shaheed watching you!

4. Don’t make your limbs testify against you.Use your tongue for speech beloved by Ash-Shaheed, your eyes to read the Quran, your limbs to pray to Him as they will all testify as what you used them for! The Prophet salallahu ‘alayhi wa sallam said: I was amazed at how a servant will dispute with his Lord on the Day of Resurrection. He will say, “My Lord, did You not promise me that you would not treat me unjustly” Allah will say, “Yes.” The man will say, “I will not accept any witness against me except from myself.” Allah will say, “Is it not sufficient that I and the angels, the noble scribes, are witnesses” These words will be repeated several times, then a seal will be placed over his mouth and his organs (or limbs) will speak about what he used to do. Then he will say, “Away with you! It was only for your sake that I was arguing!”)” [Muslim and An-Nasa’i]

5. Always stand up for the truth. Always stand up for the truth in your testimonies, even if it is against yourself! Sometimes it is hard to admit a mistake, or testifying for the truth might even endanger you, but know this characteristic is one of true honour of a believer, which earns you not just a place in Paradise, but a place of honour! And those who are in their testimonies upright and those who [carefully] maintain their prayer: they will be in gardens, honoured. [Quran, 70:33-35]

Wallahu ta’alaa ‘alem.

O Allah, Ash-Shaheed, we know that You witness all things. Guide us to live by the shahada and make us utter the testimony of faith on our deathbed. Help us remember that You are witnessing us, and make this awareness an inspiration for us to increase our good deeds. Make us always stand up for the truth and join us with the prophets and shuhadaa in the highest Paradise, ameen!

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sahihmuslim · 6 months

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Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 210

'Amir b. Sa'd reported that he heard his father (Sa'd b. Abi Waqqas) say:

never heard Allah's Messenger (ﷺ) say unto one living and moving about that he was in Paradise except to 'Abdullah b. Salim.

Sahih Muslim, The Book of the Merits of the Companions, Book 44, Hadith 210

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lifeofresulullah · 7 months

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The Life of The Prophet Muhammad(pbuh): The Battle of Uhud and Afterwards

The Battle of Uhud: Part 3

Rejecting the Help of the Jews

The Islamic army arrived at Thaniyya Hill. At that point, the Prophet looked behind and saw a crowded military unit consisting of archers. He asked, “Who are they?”

The mujahids said, “A group of six hundred people from the allies of Abdullah b. Ubay”.

The Messenger of God asked, “Have they adopted Islam?”

When they said, “No! O Messenger of God!”, he said, “Go and tell them to return. We do not need their help!”

The Prophet Inspects the Army

When the Islamic army arrived at Shaykhayn Hills, the Messenger of God stopped and inspected his army. Meanwhile, he sent back about fifteen children, who were too young.

However, some of them did not want to leave the ranks of mujahids and wanted to fight against polytheists although they were very young. One of them was Rafi’ b. Khadij. He wanted to seem taller by standing on his toes. A Companion said, “O Messenger of God! Rafi is a good archer” and Rafi did not want to leave the army. Thereupon, the Prophet allowed him to stay in the army.

When Samura b. Jundub, another young Companion, saw that his friend, Rafi, was accepted to the army, he said to his father, “Dad! The Messenger of God allowed Rafi but refused me. However, I can beat him in wrestling!”

His father, Muray b. Sinan, talked to the Messenger of God about it. The Prophet wanted them to wrestle. When he saw that Samura beat Rafi in wrestling, he allowed Samura to join the army, too. Those young Companions, who were only about fifteen years old, wanted to be among the ranks of the mujahids against polytheists enthusiastically.

The Night Spent in Shaykhayn

When the inspection of the Prophet ended, the sun was about to set. Soon, Bilal al-Habashi called the evening adhan. The Messenger of God led the evening prayer. They performed the night prayer in the same way. The Prophet was going to spend the night there. He appointed a patrol group of fifty people to protect the army and to check around.

A Companion Keeps Watch at Night for the Prophet

After leading the night prayer, the Messenger of God said, “Who will keep watch tonight for us?

A voice was heard among the Mujahids, “I will, O Messenger of God!”

The Prophet asked, “Who are you?”

The same voice answered, “I am Zakwan b. Abdi Qays.”

The Messenger of God ordered, “Sit; do not keep watch!”

After a while, the Prophet asked again, “Who will keep watch tonight for us?”

A voice was heard among the Mujahids, “I will, O Messenger of God!”

The Prophet asked, “Who are you?”

The same voice answered, “I am Abu Sab.”

The Messenger of God said to him, “Sit; do not keep watch!”

After a while, the Prophet asked for the third time, “Who will keep watch tonight for us?”

A voice was heard among the Mujahids, “I will, O Messenger of God!”

The Prophet asked, “Who are you?”

The same voice answered, “I am Ibn Qays.”

The Messenger of God ordered, “Sit; do not keep watch!”

After a while, the Messenger of God said to them, “Stand up! Three of you!”

Only one person stood up. He was Zakwan b. Abdi Qays.

The Messenger of God asked him, “Where are your other friends?” He said, “O Messenger of God! It was I who answered your question three times!”

Thereupon, the Messenger of God said to him, “Go and keep watch for us. May God protect you!”

Zakwan put on his armor, took his shield and kept watch all night near the Prophet.

That Companion had introduced himself by using his own name first, his son’s name after that and his father’s name in the end.

Islamic Army in Uhud

Toward the morning, the Prophet and his army left Shaykhan and headed toward Uhud. At that point, both armies could notice each other.

The enemy seemed over there. Among the ranks of the mujahids, the sound of the adhan of the morning prayer went up to the sky in waves. The Muslims prayed behind the Messenger of God in ranks without taking off their arms before the eyes of the enemy.

Meanwhile, the Prophet put on armor on his armor and a helmet on his cap as a precaution.

Munafiqs Leave the Army

In the end, the two armies faced each other. Both armies were busy with the war order.

Meanwhile, Abdullah b. Ubay b. Salul, who came up to that place hesitantly and in fear, came forward and said, “Muhammad listened to the young people who had no right to express their views but he did not listen to me. O people! I cannot understand it. Why should we die here?” Then, he returned with about three hundreds soldiers from his own tribes and munafiqs (hypocrites).

When munafiqs left, the number of the Islamic army was reduced to seven hundred; which was about one-fourth of the Qurayshi army.

Abdullah b. Ubay not only left the Islamic army with a group of munafiqs, he also tried to affect other Muslims. When Sons of Salima of the Khazraj tribe and Sons of Haritha of the Aws tribe saw that Abdullah b. Ubay was returning, they wanted to return, too. However, God’s help arrived and freed them from hesitation.

The following is stated in the Quran regarding the issue:

اِذْ هَمَّتْ طَـاﱑﱒﯶئِفَتَانِ مِنْكُمْ اَنْ تَفْشَلَاﮋ وَاللّٰهُ وَ لِيُّهُمَاﮈ وَﱰاللّٰهِ فَلْيَتَوَكَّـلِ الْمُؤْمِنُونَ

“Remember two of your parties meditated cowardice; but God was their Protector, and in God should the Faithful (ever) put their trust.”

The Verse Sent down about Munafiqs

When the munafiqs left the Islamic army in the battle field and returned to Madinah, the following verses were sent down:

“What ye suffered on the day the two armies met, was with the leave of God, in order that He might test the Believers. And the Hypocrites also. They were told: “Come, fight in the way of God, or (at least) drive (the foe from your city).” They say, “Had we known there would be a fight, we should certainly have followed you. They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts. But God hath full knowledge of all they conceal!”

Mukhayriq Joins the Islamic Army

Mukhayriq was a great Jewish scholar. He had a great wealth in Madinah.

He knew the Messenger of God through his properties in holy books. However, he did not reveal those properties because he was afraid of his nation and because he could not free himself from the effects of his religion. He continued to act like this until the Battle of Uhud.

It was when the Messenger of God set out for the Battle of Uhud with the mujahids.

Mukhayriq, who did not reveal what he knew up to that time, said, “O People of Jews! I swear by God, you know that it is your duty and right to accept that Muhammad is a prophet and that you have to help him!”

The Jews said, “It is Saturday! We will not do anything.”

Thereupon, Mukhayriq took his sword and some money with him. He said to one his relatives, “If I am killed today, all of my possessions will belong to Muhammad! He can do whatever he wants with my property.” Then, he joined the Islamic army. He fought against polytheists until he was martyred.

Thereupon, the Messenger of God said, “Mukhayriq is a good person of the Jewish nation.”

The property of Mukhayriq that was transferred to the Prophet based on the will of Mukhayriq was the seven gardens called Bisab, Safiya, Dalal, Husna, Awaf, Burqa and Mashraba.

Having received the property of Mukhayriq, the Prophet endowed all of them. His foundations in Madinah were mostly of the property of Mukhayriq.

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wisdomrays · 1 year

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BARQ (Lightning)

Barq (lightning) is a light that flashes in an initiate during the first steps of the journey toward sainthood. This is the first invitation to those seeking nearness to God. The scholars of truth have related the emergence of lightning to the verse (20:9-10), Has there come to you the tiding of Moses' experience? He saw a fire and said to his family: "Wait here! I see a fire afar off", and have concluded that such a flash of light means the be-ginning of Prophethood for Prophets and of sainthood for saints.

The first steps to be taken on the way of truth are belief, righteous deeds and wakefulness. For this reason, lightning can be re-garded as the first step of, not this journey, but rather the spiritual states (of sainthood) that one steps through during the journey.

The difference between lightning and ecstasy is that ecstasy emerges in the home of meeting with the Beloved, while lightning flashes when permission to enter the further sanctuary of the Beloved is given. For this reason, ecstasy sends zeal into the heart, awakening in it a burning desire to meet the Beloved from among the lights of state, urging the petitioning of more and more of His gifts and to rise to higher ranks. As for lightning, it hits the eye like a dazzling light and reminds one that the door of the Beloved is ajar. For those who are to cross the threshold of sainthood, we recall the following couplet of Ibn Farid, a couplet full of excitement:

Has a dazzling lightning flashed from the direction of Mount Sinai,

Or have the veils over the face of Layla been opened part way?

So it is that while living in the dark night of corporeality and bodily desires, Layla began to show herself step by step and to send the hope of union into the hearts, and in the end the nights changed into days in the hearts of those who had been burning for union with her.

Because it signifies permission to enter the way to union, lightning is considered as the start of the journey for the travelers on the way to the Truth. At this setting out, God Almighty makes His servants, who are candidates for sainthood, aware of His offerings and grandeur and of the servants' own helplessness and poverty, enabling them to awaken to the love of God and to form a sincere relationship with Him, abandoning attachment however slight to transient, decaying, earth-bound things. These are the first gifts of God. In addition, like the favors offered to Moses on Mount Sinai, initiates need to feel some things and change their solitude into company (with the True, Eternal Friend) to better endure the difficulties of the journey and the loneliness. So lightning can be considered as the pleasure of feeling God's friendliness, and a favor given to counter the difficulties that a traveler is bound to face during the journey.

Lightning has another face, by which an initiate is reminded of God's omnipresence and given the signal of self-possession. Initiates are warned that entering the Realm of the Holy Presence requires self-possession. Fear and alarm are aroused in their inner world by this warning. So, with its two aspects-one bringing deep pleasure and desire, the other causing fear and alarm-lightning serves to prevent the traveler both from falling into despair and from uttering words of pride incompatible with the rules of Shari'a.

The gifts coming on the wavelength of lightning are the Lord's favors to the traveler; they are provision for the journey. These favors are the means of innocent delight for the traveler, because of Him Who sent them, and as a result of the recognition of poverty on the part of the one receiving. The traveler acknowledges this favor, as indicated in the verse (10:58), Say: "In the grace and bounty of God and in His mercy-in this, then, let them rejoice." Reflecting on the Divine favors received, the person confesses that everything is from Him and proclaims: "All praise be to Him," expressing the feeling of unworthiness for such favors, as Gedai did:

That which I have-I am not worthy of it;

This favor and grace-why are they bestowed on me?

Thereupon the traveler journeying to God bows in humility and thankfulness.

The saying of the pride of humankind, upon him be peace and God's blessings, I am the master of the children of Adam, yet I am not proud at all, is the crystal in which this reality is reflected, from whichever side it is looked at.

O God! I ask you for good in its entirety, with all its beginning and end and with its visible and invisible, and high ranks in Paradise.

And may Your blessings and peace be on our master Muhammad, the intercessor whose intercession is acceptable to God, and on his family and Companions, all of whom are of great merit and loyalty.

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dailytafsirofquran · 1 year

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Tafsir Ibn Kathir: Surah Al-A’raf Ayah 201-202

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

7:201 Verily, those who have Taqwa, when an evil thought comes to them from Shaytan, they remember (Allah), and (indeed) they then see (aright).

7:202 But (as for) their brothers (the devils' brothers) they (the devils) plunge them deeper into error, and they never stop short.

The Whispering of Shaytan and the People of Taqwa

Allah says; Verily, those who have Taqwa,

Allah mentions His servants who have Taqwa, obeying His orders, and avoid what He forbade:

when comes to them,

an evil thought from Shaytan,

an evil thought, or anger, or the whispers of Shaytan cross their mind, or intend to err, or commit an error,

they remember,

Allah's punishment, as well as, His tremendous reward.

They remember Allah's promises and threats, then repent, go back to Him, seek refuge with Him and ask for forgiveness before death,

and (indeed) they then see (aright).

they become aright and aware of the error of their ways.

A Brethren of Devils among Mankind lure to Falsehood

Allah said next,

But (as for) their brothers they plunge them deeper,

in reference to the devils' brothers among mankind.

Allah said in another Ayah,

Verily, the spendthrifts are brothers of the Shayatin. (17:27),

for they are followers of the Shayatin, who listen to them and obey their orders.

They plunge them deeper into error,

the devils help them commit sins, making this path easy and appealing to them.

and they never stop short.

for the devils never cease inciting mankind to commit errors.

Ali bin Abi Talhah reported that Ibn Abbas commented, on Allah's statement (But (as for) their brothers they plunge them deeper into error, and they never stop short),

"Neither mankind stop short of the evil that they are doing nor the devils stop short of luring them.''

Therefore (they never stop short), refers to the devils getting tired or stopping their

whispering. Allah said in another Ayah,

See you not that We have sent Shayatin against the disbelievers to push them to do evil! (19:83)

persistently luring the disbelievers to commit evil, according to Ibn Abbas and others.

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lightasthesun · 4 months

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Comprehensive Lexicon Guide for First-Time SW Fic Readers:

Flimsi/Flimsiplast = Paper

Flimsiwork/Datawork = Paperwork

Stylus = Pen

Datapad = Tablet

Comlink/Comm = Communication Device/Phone

Binders = Handcuffs

Chronometer = Clock

Spectacles = Eyeglasses

Chrono = Watch

Conservator = Refrigerator

Caf = Coffee

Nerfburger = Hamburger

Blue milk = Milk (literally blue)

Hubba chips = French Fries

Sweet roll = Doughnut

Flatcakes = Pancakes

Tabac = Tobacco

HoloNet = World Wide Web

Holovision/HoloTV = Television

Holodrama/Holovids = Movie/Videos

Holocamera/Holocam = Camera

Holomap = three-dimensional map

Holojournal = Newspaper

Holocube = Picture frame

Holotable = Projector

Holoscanner = X-ray machine

Holojournalist = Reporter

Flatholo/Holograph = Photograph

Sonic Damper = Active Noise Cancellation

Refresher/Fresher= Bathroom

Sonic Bath = Bath

Sanisteam/Sonic shower = Waterless Shower

Hydrospanner = Wrench

Hydro Flask = Water Bottle

Power Cell/Energy Cell = Batteries

Authorization Chip = Decryption key

Datatape = Disk

Datastick = Flash drive

(Personal) Com Code = Phone number

Datachip = SD Card

Synthflesh = Synthetic skin

Glowrod = Flashlight

Sparkstick = Match

Slugthrower = Gun

Slug = Bullet

Vibroblade = a blade that can vibrate at high frequencies, increasing its cutting power and penetrating ability (tactical knife)

Rangefinder = Rifle scope

Turbolaser = Cannon

Ion pike/Vibropike = Spear

Electro Staff = Stun baton

Blaster = Pistol/Rifle

Stun Blaster = similar to a Taser

Landspeeder/Airspeeder/Speeder = Car

Turbolift = Elevator

Slideramp = Escalator

Starfighter = Fighter jet

Rotorcraft = Helicopter

Hoverpack/Jetpack= Jet pack

Speeder Bike = Motorcycle

Skylane = Traffic lane

Railspeeder/Hovertrain = Train

Power Chair/Hoverchair= Wheelchair

Windscreen = Windshield

Podracing = Car racing

Dejarik = Chess

Sabacc = Poker and Blackjack combined

Galactic Rebels = Combat simulator

B'shingh = Dungeons and dragons

Jizz = Jazz music

Wailer = Singer (ie. Jizz Wailer)

Cantina = Bar or Pup

Para Sailing = Paragliding

Aurebesh = Alphabet

Credits = Money

Sleeping Pallet = Bedroll

Naming Day = Birthday

Youngling = Child

Galactic Basic Standard/ Basic = English

Medkit/Medpac = First aid kit

Hypo = Syringe

Medic/Healer = Doctor

Medcenter = Hospital

Bactapatch = Bandaid

Nanoweave = Fabric

Transparisteel = Glass

Plastifoam = Packing material

Durasteel = Steel

Plasteel = Plastic

Duracrete = Concrete

Slicer = Hacker (slicing = hacking)

Identikit = Passport

Minder = Therapist

Synthleather = Vinyl

Viewport = Window

Cooling Unit = Air-conditioning

Honeydarter = Bee

Slythmonger = Drugdealer

Spice = Drugs

Stimpill = Caffeine pill

Power Socket = Plug

Cutters = Scissors

Cycle = Day

Standard Cycle = 24h

Standard Week = 5 days

Standard Month = 35 standard days

Standard Year = approx. ten months

Tenday = literally ten days

Cigarras/Smokes = Cigarettes

Click = Kilometer or 'a moment'

Parsec = a unit of distance

Tweezers/Clanker/tin head/tinnie = Droid

Separatist = Seppie

Promise Ring = Wedding Ring

Body Glove = Jumpsuit

Slicksuit = Wet suit

Civvies = Civilian clothing

Carbonite = a metal alloy used to freeze a person in a state of hibernation

Hyperdrive = device that allows a starship to travel faster than lightspeed

Moisture vaporator = device that can extract water from the air, commonly used on tatooine

Glareshades = Sunglasses

Gasser = Gas Oven

Repulsorlift = technology that can create an anti-gravity field and is used for levitating heavy objects

Heating unit = Heater

Utility Droid = Roomba

Sunbonnet = a Clone trooper helmet

Bad Batcher = a defective Clone Trooper

Banthabrain = birdbrain/ a stupid person

Bantha fodder = waste of space/nonsense

Blast! = word of exclamation

Blasted! = s.o in anger or annoyance

Blaster-brained = dimwitted

Blaster fodder = cannon fodder

Blast off = Piss off

Brainless = Stupid

Bug/Bugger = used to refer to Geonosians

Forceforsaken = godforsaken

Full of Poodoo = full of shit

Poodoo = Shit

Kriff = Fuck

Jedi scum = derogatory term for jedi

Kark = derogatory expletive

Larty = LAAT/i gunship

Laserbrain = insult

Meat droid = derogatory term for Clone Troopers

Redrobes = Palpatines guard

Rookie/Shinie = newly recruited Trooper

Scum = insult to refer to bounty hunters/rebels

Sharpie = Sharp-witted

Sithspawn/Sithspit/Hellspawn! = expletive

Sleemo = Slimeball

Son of a bantha = insult

Wizard! = Cool

Spaced = dead

Hutt-spawn = Bastard

Karabast = exclamation of dismay

Stang = Crap

Buckethead/Bucketbrain = derogatory term for Stormtroopers

Bucket = Helmet

Nat-born = Natural Born

Roger Roger = affirmative/copy that

Droid poppers = EMP grenade

Sitrep = short for situation report

Backwater Planet = any planet that isn't part of the core system

Holocron = device that can project a three-dimensional image of a person/object and is used for communication or entertainment.

Kessel Run = a risky Operation. Commonly used as a metaphor in impossible situations.

Thermal Detonator= device that can create a powerful explosion like a grenade or bomb

Ray Shield/Energy Shield = creates a (protective) barrier

Rebreather = device that allows a person to breathe underwater or in toxic environments

Phrases:

Wild goose chase = wild bantha chase

That's bantha shit = that's bullshit

As slippery as a greased Dug = untrustworthy

Credit for your thoughts = penny for your thoughts

Cut the poodoo = cut the crap

to get your gills in a twist = get upset about something

Holy mother of meteors = holy mother of god

Oh my skies/ Oh my stars = exclamation of surprise

Stars' end! = exclamation of disbelief

What in the blue blazes = exclamation

When Geonosis freezes over/When it snows on tatooine = extremely unlikely

Who pissed in your power supply = who pissed you off

Blast it = damn it

By the maker = exclamation of surprise

Great karking Dragon = expression of disbelief

Lothcat got your tongue = equivalent of 'cat got your tongue?'

Sod it = expression of frustration

#shitpost incoming #I'm converting my friend into a star wars fan so I thought why not make a dictionary for every new fic reader lmao #star wars #writing star wars #star wars languages #star wars lore #im definitely missing some but these are words I've seen most commonly used in fanfic #userlumi #writing star wars fic #aurebesh #galactic basic Standard #as long as one person finds this post helpful it was worth it #youre all welcome to add to it #im stopping now coz otherwise I'mma clog the dash

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redrobin-detective · 8 months

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I can't stop thinking about how funny it is that Aang had all this secret lore on Zuko because of the Blue Spirit that he just, didn't share with the Gaang. That boy knew that Zuko was capable of fighting extremely well without bending, was excellent with swords and unnaturally good at infiltration and espionage. And then just never brought it up.

Katara's yelling at Zuko on how he thinks he'd be able to find and break into the Sun Warrior Temple while Aang is fidgeting in the background. Sokka starts giving Zuko a hard time about his swords, asking if a spoiled prince would know how to use them. Aang is vibrating unsure of how to explain that Sokka Might Die if he tried to swordfight Zuko unprepared but now its been too long and it'd be super awkward to bring up.

#i understand why aang didnt bring up the blue spirit thing #just so funny that he has Zuko Lore expansion pack while the gaang just has the basic package #also tbf zuko ceased to be an issue from the north pole to bss #dude just wasn't around #until suddenly he helped collapse the biggest city in the earth kingdom and then wanted to join your cult #how exactly do you bring up he has sick sword knowledge #and that you sat on said information for months?#also if sokka knew zuko was a swordmaster he'd have tried to convert him ages ago

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tawakkull · 10 months

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ISLAM 101: Spirituality in Islam: Part 100

Hikma (Wisdom)

Wisdom (hikma), meaning knowledge, the understanding of Divine commandments, of philosophy, of the real reasons for the existence of events and of things, and grasping the goals and benefits in religion, has been interpreted by the exacting scholars of truth as being able to combine useful knowledge and righteous deeds in life. Righteous deeds are the willed outcome of knowledge applied, and the beginning of new Divine gifts.

Starting from the perspective of the description above, some scholars deal with wisdom in two categories, namely practical and theoretical, as they have done with reason. Theoretical wisdom is the effort that one makes along with a God-given ability to observe things and events as if they were an exhibition. It is also an attempt to penetrate the meaning behind and purpose for such events in order to study and read them like a book, to listen to them like a symphony, and to study and try to understand the mysterious relationship between the physical and metaphysical realms of existence.

As for practical wisdom, it is worshipping to discover and turning to the Owner of this exhibition, the Author of this book, the Composer of this symphony, running to Him in love and yearning, and deeply experiencing the awe and amazement of being in His Presence. So, to sum up, wisdom begins with reflection, curiosity, wonder, and the zeal to study and search, and continues with obedience and worship, ending in spiritual pleasures and eternal happiness.

Studying the Qur’anic verses where wisdom is mentioned, we can add to the above explanation the following points:

Wisdom means the subtleties and mysteries of the Qur’an. Since the Qur’an is, in one respect, the correlative of the book of the universe and, in another, its interpretation and explanation, its subtleties and mysteries are also those of the book of the universe. The Qur’an indicates this in this verse (2:269): He grants the wisdom to whomever He wills, and whoever is granted the wisdom, has indeed been granted much good. Wisdom means Prophethood and the meaning of Messengership. The scholars of the Hadith have interpreted it as Sunna (the way of the Messenger). The verses, God granted him (David) kingdom and wisdom (2:251), and We granted Luqman wisdom (31:12), refer to this meaning. Wisdom, in both its theoretical and practical aspects, means goodwill, which is mentioned in: Call to the way of your Lord with wisdom and fair exhortation and preaching (16:125). Some have defined wisdom as correct judgment, and acting as one should act and doing what is necessary to do at the right time and right place. We can elaborate on this meaning, which can be re-stated as being just, moderate, balanced, and straightforward as follows:

Giving everything its due, or right judgment, without going to extremes, viewing and discharging our responsibilities in the framework of the Shari’a, fulfilling the necessary conditions and prerequisites for any desired result, avoiding extremes, even when doing good deeds, being careful to maintain the fact that religion can be practiced or lived under all circumstances, and leading a life in accordance with the Sunna of the Prophet, upon him be peace and blessings. Always preferring God’s decisions and judgments concerning us over our own choices, and leading our lives according to the rule, Submit to God and be saved,[1] i.e. being resigned to all of God’s decrees and acts concerning our lives and nature, without ever forgetting that God has wisdom in whatever He does, and does nothing in vain. Being steadfast in following the Messenger strictly in our thoughts and actions in full perception of his way, and as stated in the verse (12:108), Say: “This is my way: I call to God based on conscious insight and sure knowledge – I and those who follow me”,, serving our religion and humanity in his way with conscious insight and sure knowledge. The principal sources of wisdom are Divine Revelation and inspiration.[2] This means that all the Prophets and all the spiritual guides, each according to his rank, are also sages or wise people whose special property is wisdom. Such people apply spiritual therapy to those diseased in mind and spirit (those who have followed wrong ways in thought and belief and who suffer from spiritual discontentment), and cure them, trying to keep their spiritual lives cleansed of the viruses brought on by evil nature and sin.

In view of the missions (special tasks and occupations) of the Prophets and saints, we can add to the definition of wisdom the following :

Wisdom is unity of thought, intention, and action. Right thinking, precision in expression, and acting in the right way are true signs of wisdom. Certainty in knowledge, soundness in action, and perfection in any performance, which we can paraphrase as supporting knowledge with action or practice, and dong any work of art with efficiency, which adds to the artist’s zeal and ability, also demonstrate wisdom. Grasping the aims of religion and, in addition to representing it in individual life, trying to make it prevail in life or ordering life accordingly, is a dimension of wisdom. Perceiving the essence of existence together with its inner truth, as well as the peculiarities of each thing together with its relationship with all other things, and the Creator’s purposes for the existence and life of things, is another, important dimension of wisdom. Approaching things in order to understand and analyze their uses and the benefits expected of them, and, as a vicegerent of God, to use them within the limits He has set, is an aspect of wisdom relating to art. Seeing everything in the light of the Divine way, which is responsible for the perfect accord, order, and balance in the universe, where everything is in its exact place, the observation of this same order and the balance in our lives, and the development of sciences that study the earth and the sky to maintain the balance in them, is another approach to wisdom.

Pursuing the best goals in life, trying to make prevail what is good and preferable in the relationships between the rulers and the ruled, and, by adopting God’s way of conduct and treatment of His servants in our individual and social life, making heavenly the systems of government on earth, realizing God’s purposes for sending the Prophets, are other, excellent dimensions of wisdom. In order to distinguish between reasoning and logic that are guided by the All-Merciful One, and those guided by the suggestions and misleading of Satan, one should leave one’s intellect to the guidance of God’s Messenger, upon him be peace and blessings, and always be on the alert. It is only by so doing that one can feel the Divine gifts of correct judgment, sound reasoning, and wise thinking appear within oneself; thereafter one begins to feel and think correctly and is saved from self-contradiction in one’s behavior. In the end, wise, right thinking and behavior become second nature – this means the adoption of the Divine way of conduct. We can also describe this as the transformation of theoretical reason into practical reason, and theoretical wisdom into practical, or, according to some Sufi leaders, the angelic aspects of a human being surpassing their satanic ones.

Knowledge, combined with action is an important dimension of wisdom. Although action is not a part of belief or, in other words, neglecting to practice religion in daily life is not a sign of unbelief, it is certain that action is an important aspect of religion. Putting knowledge into practice or practicing the religious commandments in daily life after learning them is an essential of Islam. The verse (51:56), I have not created the jinn and humankind but only to worship Me, warns us of this. Mere information without action will not help. As pointed out before, existence is a book or an exhibition of wisdom, with the Qur’an being its voice or translator or description. What falls on humanity is to read and study the book of creation in the Qur’an. Those who are able to do so are, in the words of the Qur’an, rewarded with abundant good, and gain great value in proportion to the depth of their inner world and the sharpness of their faculties. Contrarily, those who see the realities on the face of existence but cannot discern the truths lying behind it and the purpose for it alongside the magnificent order it displays, are doomed to not receive its messages. This is manifestly a loss or failure.

O God! Show us the truth as the truth and enable us to live by it, and show us falsehood as falsehood and enable us to avoid it.

[1] Al-Bukhari, “Bad’u’l-Wahy,” 6. [2] Revelation means God’s special speech to the Prophets and mainly includes the Divine Scriptures, while inspiration is His putting guiding and uplifting thoughts, ideas and purposes into the hearts of Montana

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basicsofislam · 13 days

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THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 16

HIND BINT UTBA (radhiallahu anha)

When the Islamic army conquered Makkah, small street fights took place. After that, the Kaaba was cleaned from idols. The vast compassion and tolerance of the Messenger of Allah were in action again; those who left their swords and took refuge in the Kaaba were forgiven.

The hard-hearted people softened when they saw the grandeur of the Islamic army and the tolerance of the Messenger of Allah; many people among whom were some notables of the polytheists saw the truth and started to become Muslims one by one. The Messenger of Allah accepted their allegiance one by one and allowed them to enter Islam as if there had been no enmity between him and them. For, Islam did not ask about the past after sincere repentance and regret.

The Muslims filled the Kaaba at night on the same day as Makkah was conquered in order to fulfill their longing that lasted for years for worshipping in the Kaaba and in order to thank their Lord, who enabled them to conquer Makkah after troubled and painful days. Some of them worshipped alone while others worshipped in the congregation. Some of them were bowing down while others were prostrating or standing. The Kaaba was full of people. It was like the Gathering Place. The sounds of “Labbayk” and, “Allahuakbar” filled the earth and the sky. The prayers coming from hearts were expressed by the tongues; they became clear and reached their Lord through the hands that were opened.

There was somebody who was watching this scene from a high place. This scene increased the excitement of this observer and caused spiritual revolutions in her inner world. This observer was Hind bint Utba, the wife of Abu Sufyan, who had just become a Muslim. Hind had made Wahshi kill Hz. Hamza, the hero of Islam, during the Battle of Uhud. The holy scene in the Kaaba softened the heart of Hind and eliminated polytheism. Hind told her husband Abu Sufyan about her decision at about midnight:

“I want to pay allegiance to Muhammad.”

Astonished by this statement of his wife, Abu Sufyan said,

“But you deny Islam.”

Hind answered her husband as follows:

“Yes, I used to deny Islam but now I definitely believe that Allah was not worshipped truly in this mosque (the Kaaba) before tonight. I swear that the Muslims spent the whole night by performing prayers, standing, bowing down and prostrating.”

When Abu Sufyan saw that his wife was determined, he said to her,

“Take one of your relatives and go to Muhammad.”

The next day, Hind, her brother Abu Hudhayfa and her sister Fatima went to the Messenger of Allah. The Messenger of Allah told them about Islam and said that he would accept their allegiance based on some conditions. While Hind was about to pay allegiance to the Messenger of Allah, she said,

“I cannot pay allegiance to you promising that I will not steal. For, you know that Abu Sufyan is very stingy. I steal from his things because he does not give me enough things and food.”

The Messenger of Allah told her to go to Abu Sufyan and ask forgiveness from him and added that he would not accept her allegiance otherwise. Hind went to Abu Sufyan and told him about the conversation between him and the Messenger of Allah. Abu Sufyan forgave her. Hind went to the Messenger of Allah joyfully. This time, she was different. She covered her body. The Messenger of Allah accepted her allegiance. Then, Hind expressed her feelings as follows:

“O Messenger of Allah! Beforehand, I did not feel hatred for any tent here more than your tent. I did not want any tent to be plundered more than your tent. However, I swear by Allah that I ask Allah to improve and bless your tent today.”

The Messenger of Allah addressed her as follows:

“I swear by Allah that you will not be regarded to have believed truly unless you love me more than your children, mother, and father.”

When Hind returned home, the first thing she did was to break the idol at home into pieces. With every blow she gave to the idol, she said,

“I was deceived by you.”

She also attained the endless bliss of Islam. (Isaba, 4: 425.)

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jami-attirmidhi · 2 months

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JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1846

Narrated Jabir :

That the Prophet (ﷺ) said: "There is no cutting of the hand for the traitor, or the embezzler, nor the plunderer."

Reference: Jami` at-Tirmidhi 1448

In-book reference: Book 17, Hadith 31

English translation : Vol. 3, Book 15, Hadith 1448

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asma-al-husna · 1 year

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Allah calls Himself Al-Waahid— The One— on five occasions in the Quran. Al-Waahid is the source of everything in existence. Al-Waahid is the One, He is Alone and He is Unique in every single way!

The One, Apart From Others

Waahid comes from the root waw-haa-daal, which points to four main meanings. The first meaning is to be one, to be made one and to be called one. The second main meaning is to connect, join and unite. The third is to be unique and singular and the fourth is to be one apart from others.

This root appears 68 times in the Quran in four derived forms. Examples of these forms are waahidan(“one”), waahidatan (“single”) and wahdahu (“alone”).

Linguistically waahid means one who is one, or alone, apart from others. Tawheed also comes from this root and it means unification or asserting oneness.

Tawheedullaah means to belief that Allah is One without partner in His dominion and His actions (Ruboobiyyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Uloohiyyah/Uboodiyyah). Disregarding one of these aspects of Tawheed is shirk (literally sharing); the association of partners with Allah. Being One is a quality of Allah ‘azza wajal wich nobody else shares with Him. He is the One and Only in His being, authority, actions and powers!

Al-Waahid Himself says: . . . and all creatures will come out before Allah , the One, the Prevailing [Quran, 14:48].. O [my] two companions of prison, are separate lords better or Allah , the One, the Prevailing? [Quran, 12:39]… Say, [O Muhammad], “I am only a warner, and there is not any deity except Allah , the One, the Prevailing [Quran, 38:65] .. Exalted is He; He is Allah, the One, the Prevailing[Quran, 39:4] ..To whom belongs [all] sovereignty this Day? To Allah , the One, the Prevailing [Quran, 40:16]

A Powerful Combination

Allah ‘azza wajal chose His Name Al-Waahid to be paired with His Name Al-Qahhaar on each occasion in the Quran!

This Beautiful Name illustrates that He has the supreme authority and ultimate power to do anything. Al-Qahhaar can subdue anyone to compel him or her to His will and He does so with perfect knowledge and justice and this great ability belongs to Him only. All that is in the heavens and the earth submits, willingly or unwillingly, to Al-Waahid alone!

How Can You Live By This Name?

1. Remind yourself and others of His Oneness.

The Oneness of Allah is a principle you need to keep reminding yourself of. His Oneness is the core message all the Prophets, peace be upon them all, were sent with! If you truly understand Al-Waahid, you will worship Him accordingly. Remind yourself He is the Only One able to do everything, so in your daily life, make dua only to Him, sacrifice only for Him and give sadaqah only for Him. Study tawheed and its meanings and teach this Name to your children and others!

2. Turn to Him first. We know we have to believe in Al-Waahid alone, but in daily life when difficulty hits us we often turn to other means to try to relieve ourselves. When you have a problem turn to Him turn to Him first and then to other means to your disposal. When you are ill, don’t just grab a medicine quickly, but first ask Al-Waahid to provide you cure. When you are hurt, don’t immediately vent your heartache to a friend, ask Al-Waahid to mend your heart first. Why turn to anyone else if you can turn to The Sustainer of the Heavens and the earth?

3. See Al-Waahid’s proof all around you.

The integration of the whole universe is a proof for the Oneness of Allah. The orbit of the sun and the moon, the composition of the air, the earth, the sees and the planets, the birth of a child, the perfect works of the human body are all proofs that there is only One Creator Who is the source of all of these diverse manifestations of His Unity. So look around you to increase your awe for His Beautiful Oneness!

4. Trust in Al-Waahid.

Tawheed means you recognize He alone manages the affairs of the creation. Nothing or no one else creates, sustains, grants, withholds, brings back to life, causes death, nor manages the affairs of every single person, nor sees their innermost feelings, except Al-Waahid. So put your trust in Him and know that only He will deal with you with perfect wisdom and justice at all times!

5. Learn how to protect yourself from shirk.

Gain knowledge about shirk and its types so you can protect yourself from it as best as you can. Al-Waahid says: Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. [Quran, 4:48] This shows you beautifully that Al-Waahid forgives all sins, except shirk. However, repentance wipes out each and every sin, even an act of shirk! The Prophet salallahu ‘alayhi wa sallam taught you this comprehensive supplication regarding shirk:

Allaahumma innee ‘aoothu bika an ushrika bika shaiann wa anaa a’lamu, wa astaghfiruka limaa laa a’lamu.

O Allah, I seek refuge in You lest I associate anything with You knowingly, and I seek Your forgiveness for what I know not [Ahmad] Memorize it and ask Al-Waahid with it each day!

Wallahu ta’alaa ‘alem.

O Allah, Al-Waahid we know that You are the One and Only. Grant us correct and unshakable belief in Your Oneness, allow us to truly understand and appreciate this Beautiful Name, act upon it and spread the message of Your Oneness to others. Make us reflect your Creation and protect and forgive us from all types of shirk, ameen!

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