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lifeofresulullah · 2 years

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The Life of The Prophet Muhammad(pbuh): Farewell Hajj and the Death of the Prophet (pbuh)

After the Death of the Prophet (PBUH)

The pure soul of the Seal of the Prophets reached A’la al-Illiyyun (the Highest Rank). His wives put a cloth over his body and started to cry.

Usama heard from his mother that the Messenger of Allah was living his last moments, he postponed setting off and came to the Mosque with his army. When the Companions heard the cries and screams coming from the house of the Prophet, they were shocked. It was as if the sky had fallen on them. Everybody was stupefied; the eyes were shedding tears of sorrow and grief.

Even Hazrat Umar, who was a symbol of courage and justice, was affected badly from that terrible moment; he was terrified and shouted,

“The Messenger of Allah did not die. He is alive. He was struck by lightning like Moses. If anyone says, ‘Muhammad died’, I will split him into two with my sword.”

Hazrat Abu Bakr Soothes People

When the Messenger of Allah died, Hazrat Abu Bakr was in his house in Sunh. They gave him the bad news. Hazrat Abu Bakr, who felt as if one part of his part broke off, went to the house of the Messenger of Allah quickly.

He lifted the cloth that covered the blessed face of the Messenger of Allah in terror and astonishment. His face was in the form of embodied light. He bowed down and kissed the Prophet’s bright and luminous forehead three times. He uttered the following words in tears:

“O Messenger of Allah! Your death is as clean and graceful as your life.”

Then, he consoled the household of the Prophet.

Hazrat Abu Bakr and Hazrat Umar

After leaving the house of the Prophet, Hazrat Abu Bakr went to the Mosque. He heard Hazrat Umar say, “The Messenger of Allah did not die.” Thereupon, he said,

“Whoever worships Muhammad (pbuh) should know that Muhammad (pbuh) died. Whoever worships Allah should know that Allah is Hayy (immortal).”[3]

Then, he recited the following verse:

“Muhammad is no more than a Messenger: many were the Messengers that passed away before Him. If he died or was slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude”[4]

This verse had been sent down during the Battle of Uhud, when a rumor stating that Muhammad was killed became widespread. Though the Companions had read that verse, maybe, hundreds or thousands times, but they seemed to have forgotten it due to their sorrow at that time.

However, Hazrat Abu Bakr who maintained his strength did not forget it; he fulfilled a great service and duty by reminding the Companions about it.

Upon the speech and reminder of Hazrat Abu Bakr, the Companions came to their senses. They pulled themselves together and overcame their astonishment.

Then, Hazrat Abu Bakr recited the following verse:

“(O Prophet! Truly thou wilt die (one day), and truly they (too) will die (one day).”

Hazrat Abu Bakr, who did not lose his strength, fulfilled a great service for the Islamic community through his speech.

The distinguished Companions realized and accepted that the Messenger of Allah had died; Hazrat Umar gave up saying, “the Messenger of Allah did not die.” And he came to his senses.

Madinah had never been so full of joy when the Messenger of Allah arrived in Madinah for the first time since the city was founded; the same Madinah was experiencing the saddest moments now; the skies of Madinah were covered with sorrow and grief.

Hazrat Abu Bakr is Elected as Caliph

Upon the death of the Messenger of Allah, Madinah was mourning. Eyes were shedding tears and hearts were shedding sorrow and grief.

However, mourning and sorrow would not settle things. It was necessary to elect a president, a Caliph, who would take care of the affairs of the Muslims and who would apply the decrees of Islam.

Soon, there was an attempt to choose the Caliph. The person that deserved this post more than everybody else was Hazrat Abu Bakr because the highest rank of the Companions were the most distinguished Companions that believed first in Makkah. And the most virtuous of them was Hazrat Abu Bakr. In fact, Hazrat Abbas and Hazrat Ali were closer to the Messenger of Allah than anybody else in terms of kinship but the Prophet regarded Hazrat Abu Bakr, who was his friend in cave, superior to all of the Companions. He showed it when he was ill too. He ordered all of the doors opening to the Mosque to be closed but let the door of Hazrat Abu Bakr open. He handed over the duty of leading prayers Hazrat Abu Bakr three days before his death. He made Abu Bakr lead prayers, one of the most important pillars of Islam. Therefore, he was the one that deserved being the Caliph after the death of the Messenger of Allah. And it happened like that.

After the long talks and negotiations made on Monday, the day when the Messenger of Allah died, from the afternoon until the evening, Hazrat Abu Bakr was elected the Caliph of the Messenger of Allah and people paid allegiance to him.

General Allegiance to Hazrat Abu Bakr

It was Rabiul-Awwal 13, Tuesday...

Hazrat Abu Bakr went to the Mosque of the Prophet and ascended to the pulpit.

Before he started to speak, Hazrat Umar stood up. After praising and thanking Allah, Hazrat Umar addressed the Muslims: “Allah made the best of you, the friend of the Messenger of Allah in the cave, your Caliph. Stand up and pay allegiance to him.”

The Muslims in the mosque stood up and paid general allegiance to Hazrat Abu Bakr.

After the allegiance, Hazrat Abu Bakr praised and thanked Allah, and spoke as follows:

O people! I was elected as your governor and Caliph though I am not the best of you. If I do good deeds, help me; if I do bad deeds, show me the right way. Honesty is reliability. Telling lies is betrayal. Inshaallah, the weakest one of you will be the strongest one of you in my eye until I surrender him his right. Inshaallah, the strongest one of you will be the weakest one of you in my eye until I remove from him the rights of others.

O people! Do not give up fighting in the way of Allah. Know it very well that a nation that gives up jihad will be servile. Obey me as long as I obey Allah and His Messenger; if I do not obey Allah and His Messenger, do not obey me. I ask forgiveness for me and you from Allah.”

The Prophet is Washed and Enshrouded

The Muslims were busy with electing the Caliph, who would take care of the affairs of the Muslims, on the 12th day of the month of Rabiul-Awwal from the afternoon until the evening; so washing and enshrouding the dead body of the Prophet was postponed to Tuesday. After the general allegiance to Hazrat Abu Bakr was completed in the Mosque of the Prophet on Tuesday, the dead body of the Messenger of Allah was started to be washed and enshrouded.

Hazrat Ali, Abbas, Fadl b. Abbas, Qusam b. Abbas, Usama b. Zayd and Shukran (Salih), the freed slave of the Messenger of Allah, were in the house of the Prophet in order to wash him.

Ansar also wanted to contribute to this lofty service. They expressed their wish regarding the issue. Hazrat Ali allowed Aws b. Hawli on behalf of Ansar.

Hazrat Ali washed the Messenger of Allah because he said to Hazrat Ali when he was alive, “You wash my body when I die.”

Aws b. Hawli brought water with a pitcher; Abbas, Usama and Shukran poured water over the body of the Prophet. Hazrat Ali rubbed the body of the Prophet with the cloth that he wrapped around his hand. The body of the Prophet was very clean; it smelled nice. The house of the Prophet smelt very nice; they had not smelt such nice scent before. There was nothing in or on the body of the Prophet that were usually seen in dead bodies. While washing the Prophet, Hazrat Ali said, “May my mother and father be sacrificed for you! O Messenger of Allah! You are clean when you are alive and dead.”

After the washing was completed, the Seal of the Prophet was enshrouded by Hazrat Ali, Abbas, Fadl b. Abbas and Shukran.

Janazah Prayer of the Prophet is Performed

On the 13th of the month of Rabiul-Awwal, Tuesday, the washing and enshrouding of the Messenger of Allah was completed before noon. The body was put on the bed of the room of the Prophet. At first the men, then the women and last of all the children fulfilled their last duty toward the Prophet in awe and sorrow.

Burial of the Messenger of Allah

The issue of where to bury the Messenger of Allah was negotiated.

Some people suggested taking the body to Makkah; some suggested burying him in Madinah in the Cemetery of Baqi and others suggested burying him in the Mosque.

However, Hazrat Abu Bakr said, “I heard this sentence from the Messenger of Allah and I have not forgotten it: ‘God Almighty removed the soul of each prophet where He wanted him to be buried.’ Therefore, we should bury the Messenger of Allah where his bed he lied on was.”

This suggestion was adopted by the Companions. Thus, they decided to dig the place under the bed in the house of Aisha as the grave of the Messenger of Allah. Then, the bed was removed and that place was dug in the form of a grave.

Bilal Makes Muslims Cry

The Messenger of Allah had not been buried yet.

Bilal called the adhan with his touching voice. When he uttered, “Ashadu anna Muhammada’r-Rasulullah”, the Companions started to cry sobbingly. The Mosque of the Prophet was full of crying sounds.

It was the last adhan recited by Bilal. He did not recite adhan again after the death of the Messenger of Allah.

The Prophet is Put into the Grave

It was late Wednesday night.

The Companions placed the dead body of the Messenger of Allah into the grave among tears.

We have tried to narrate the phases of this unique life as much as we can; now we are finishing it with the following prayer:

O Allah! Do not keep us away from the sunnah of Your Messenger in this world; do not deprive us of his intercession in the hereafter!

Amin... Amin... Amin...

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jami-attirmidhi · 10 months

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1750

Jabir narrated that the Messenger of Allah (ﷺ) said:

"The lifelong gift is permitted for its inhabitant, and the Ruqba is permitted for its inhabitant."

Reference: Jami` at-Tirmidhi 1351

In-book reference: Book 15, Hadith 31

English translation : Vol. 3, Book 13, Hadith 1351

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tawakkull · 1 year

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HADITHS ON SPIRITUALITY

1. Proof that Sufis are the Companions of the Messenger of Allah

Muhammad ibn Muhammad ibn Sa’id al-Anmati apprised us that al-Hasan ibn Ali ibn Yahya ibn Sallam told us that Muhammad ibn Ali al-Tirmidhi told us that Sa’id ibn Hatim al-Balkhi told us that Sahl ibn Aslam told us, on the authority of Khallad ibn Muhammad, on the authority of Abu Hamza al-Sukkari, on the authority of Yazid al-Nahwi, on the authority of Ikrima, on the authority of Ibn Abbas, who said:

The Messenger of Allah stood before the People of al-Suffah1 one day, and, seeing their neediness, strain, and the goodness of their hearts, said, “Rejoice, O People of al-Suffah! Whosoever of my nation remains in the state you are in, content with it, will be among my companions on the Day of Resurrection.”

_____________________

1 Al-Suffah was a shaded area at the rear of the mosque in Medina where destitute emigrants, lacking family and wealth, would stay.

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dailytafsirofquran · 3 years

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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 142-143

Part 2

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

142. The fools (idolators, hypocrites, and Jews) among the people will say: "What has turned them (Muslims) from their Qiblah (prayer direction (towards Jerusalem)) to which they used to face in prayer.'' Say (O Muhammad): "To Allah belong both, east and the west. He guides whom He wills to the straight way.''

143. Thus We have made you (true Muslims _ real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)), a Wasat (just and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you. And We made the Qiblah which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e., your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.

The Virtues of Muhammad's Nation

Allah said:

Thus We have made you (true Muslims), a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you.

Allah stated that He has changed our Qiblah to the Qiblah of Ibrahim and chose it for us so that

He makes us the best nation ever. Hence, we will be the witnesses over the nations on the Day of Resurrection, for all of them will then agree concerning our virtue.

The word Wasat in the Ayah means; the best and the most honored.

Therefore, saying that (the Prophet's tribe) Quraysh is in the Wasat regarding Arab tribes and their areas, means the best.

Similarly, saying that Allah's Messenger was in the Wasat of his people, means he was from the best sub tribe.

Also, Asr, the prayer that is described as `Wusta' (a variation of the word Wasat), means the best prayer, as the authentic collections of Hadith reported.

Since Allah made this Ummah (Muslim nation) the Wasat, He has endowed her with the most complete legislation, the best Manhaj (way, method, etc.,) and the clearest Madhhab (methodology, mannerism, etc).

Allah said:

He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur'an), that the Messenger (Muhammad) may be a witness over you and you be witnesses over mankind! (22:78)

Moreover, Imam Ahmad reported that Abu Sa`id narrated:

Allah's Messenger said:

Nuh will be called on the Day of Resurrection and will be asked, `Have you conveyed (the Message)?'

He will say, `Yes.'

His people will be summoned and asked, `Has Nuh conveyed (the Message) to you?'

They will say, `No warner came to us and no one

(Prophet) was sent to us.'

Nuh will be asked, `Who testifies for you?'

He will say, `Muhammad and his Ummah.'

This is why Allah said: (Thus We have made you a Wasat nation).

The Prophet said;

The Wasat means the Adl (just). You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony. It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa'i and Ibn Majah.

Imam Ahmad also reported that Abu Sa`id Khudri narrated:

Allah's Messenger said:

The Prophet would come on the Day of Resurrection with two or more people (his only following!), and his people would also be

summoned and asked, `Has he (their Prophet) conveyed (the Message) to you?'

They would say, `No.'

He would be asked, `Have you conveyed (the Message) to your people?'

He would say, `Yes.'

He would be asked, `Who testifies for you?'

He would say, `Muhammad and his Ummah.'

Muhammad and his Ummah would then be summoned and asked, `Has he conveyed (the Message) to his people?'

They would say, `Yes.'

They would be asked, `Who told you that?'

They would say, `Our Prophet (Muhammad) came to us and told us that the Messengers have conveyed (their Messages).'

Hence Allah's statement:

Thus We have made you a Wasat nation.

He said, "the `Adl,' he then continued reciting the Ayah, Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you.''

Furthermore, Imam Ahmad reported that Abul-Aswad narrated:

I came to Al-Madinah and found that an epidemic had broken out that caused many fatalities. I sat next to Umar bin Al-Khattab once when a funeral procession started and the people praised the dead person.

Umar said, "Wajabat (it will be recorded as such), Wajabat!''

Then another funeral was brought forth and the people criticized the dead person. Again, Umar said, "Wajabat.''

Abul-Aswad asked, "What is Wajabat, O Leader of the faithful?''

He said, "I said just like Allah's Messenger had said:

Any Muslim for whom four testify that he was righteous, then Allah will enter him into Paradise.'

We said, `What about three?'

He said, `And three.'

We said, `And two'

He said, `And two.'

We did not ask him about (the testimony) of one (believing) person.''

This was also recorded by Al-Bukhari, At-Tirmidhi, and An-Nasa'i.

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storiesofthesahabah · 3 years

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No? But then, why do we live in this life as if money is the only thing that matters? Its true, we cannot deny the fact that in this generation - when you have money, you’ve got the means to have authority over others - but why do we want to have such authority - why is there a more powerful need for us to fulfill our greed rather than to fulfill our hearts and souls with peace and tranquility? I want to share with all of you this short excerpt today - and I hope after reading this story with me, you would have a realization or that it would at least make you ponder about how you handle money in your life or how it affects your life. _____ We all know that most of the sahabah were amongst the poor of the society, either because they were poor from the beginning or that they have sacrificed their wealth for the Islam, but yet this status of them didn’t hinder them to be the best of people when it comes to their ibadah (worship), actions and deeds to please Allah. What I am about to share with you is quite a famous story, so many of you may have heard of his name if not then feel free to read on. There was once a slave of Abdullah Ibn Jad’an who was able to start a business and soon became very rich. Even though he was a slave, he was known for his skills in archery and was a known swordsman. Can you now tell who this man was? Yes, he was Suhayb Ar Roomi Radiyallahu Anhu. His story is quite famous because of how much sacrifice as well as how Allah honored him for the bargain he had done for the sake of Islam. When Suhayb finally converted to Islm and resolved to leave for Madinah, the pagans of Quraysh blocked his way - he fought until he reached a mountain top wherein he made a bargain with the Quraysh.

He said; “You all know well that I am the best amongst you when it comes to archery, and I will use all my arrows to fight you and you all know well that I am amongst the best of swordsman so I will fight you until my sword breaks but if you let me go in peace, you all know well that I have massive wealth and I have hidden them in places - I will surrender all of my wealth and let you know where they are hidden.”

With this, the Quraysh let him go and Suhayb gave away all of his wealth and went on traveling on foot to Madinah.

On his way to Madinah, the Prophet Muhammad ﷺ was informed of his situation and his sacrifice - so when Suhayb arrived, tired and exhausted, the Prophet Muhammad ﷺ greeted him and said to him: “O, Abu Yahya, you made a profitable bargain.” He sacrificed all his wealth for the love of Allah and lived a life of austerity until death came upon him. _____ Subhan’Allah, are we ready to give up and sacrifice all that we have right now, for the sake of Allah, when the time comes? Think well, take a moment and see how hard it is for you to say yes. These days, with even a single dirham we find it hard to part away. Astagfirullah. Alhamdulillah, there are a lot of charity organizations as well as causes that are dedicated to helping Muslims around the globe now yet we find very few who are willing enough to give as much as they can in such causes. We have been so attached to our worldly gains that we forget that it is Allah who enabled us and provided for us such wealth to reach us. My dear brothers and sisters in Islam, be reminded that whatever you have or whatever you have gained in this world comes and came from Allah alone - so be responsible enough in handling such blessings. When you are able to give, don’t think twice. I remember, a person close to my heart, told me - when you have almost nothing, it is the best time to give. - then I realized because when you have almost nothing then you can feel what those who have nothing feels. Our wealth should not determine our status with Allah, money is nothing to Allah - it is your heart and imaan that matters - that is the true goal, that is what truly matters - it is what will be weighed and what will determine your life in the hereafter. There are a lot of rich people without peace in their hearts while a lot of poor people have the happiest hearts - why? isn't it not obvious enough?

When your heart is not connected to Allah - trust me, you will never find happiness and peace yet when your heart is connected to Allah - it is happiness and peace that finds you. Which heart do you have? ______ May Allah make us amongst such people who are detached from our worldly gains that when the time comes we are able to easily partway from it and give it out for the sake of Allah. Amin Umm Umar Khaled _____ Story was taken from:

[1] Al Bidayah wan Nihaya (7/319) [2] Al Muntazim (5/156) [3] Si’ar’ Alam un Nubala

#suhaybarroomi #sahabah #goldenstories #charity #wealth #islam #muslims

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acemywriter · 2 years

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HIS-225-0C1 - Hist of Islm: 7th Cnt to 1918

HIS-225-0C1 – Hist of Islm: 7th Cnt to 1918

12 true or false questions that need explanation, they’re attached below The books are uploaded below _Ansary, Chapter 11: Meanwhile in Europe _Goldschmidt, Chapter 10. European Interests and Imperialism One discussion questions that i also need help on, that needs to be 150 words. “What events and trends caused the power balance to shift from the Muslim Middle East to the Christian West between…

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acedemicsblog · 3 years

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Mathematics homework help

Instructions: Please read all questions carefully and make sure you understand the facts before you begin answering. Write legibly and be as concise as possible. 1. Using the ISLM model, sho Instructions: Please read all questions carefully and make sure you understand the facts before you begin answering. Write legibly and be as concise as possible. 1. Using the ISLM model, show graphically, and…

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tawakkull · 5 years

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tawakkull · 5 years

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tawakkull · 3 years

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ISLAM 101: Spirituality in Islam: Part 20

Muraqaba (Self Supervision)

Self-Supervision Muraqaba has been defined as watching, supervising, controlling, and living in the consciousness of being controlled (by God). Sufis take this further, by defining it as setting one’s heart solely on God, abandoning any attachment to that which is other than Him, denying to one’s carnal self all that is forbidden, acting in the certainty that the Divine Knowledge encompasses all things, and living in accordance with Divine commandments.

We can also interpret muraqaba as trying to observe whatever God wills, and leading a life in unwavering sincerity and in the consciousness of His constant supervision. Such an attitude is possible when the servant knows that the Almighty is aware of all that he or she does, says, knows, and thinks, as stated in the Qur'an: In whatever state you may be, and whichever part of the Qur'an you recite, and whatever deed you do, We are witnesses over you when you are deeply engrossed therein (10:61).

If muraqaba means closing one’s heart to all that displeases Him and separates one from Him, and opening the spirit to receive the radiances, gifts, and favors coming from Him, then we must close what we must and open what we must. The first steps to muraqaba are to accept as great what God has decreed as great, to accept as worthless what He has decreed as worthless, and to prefer His Will and desires over our own. Thinking of the depth of God’s Mercy increases and strengthens one’s love of God and desire to worship Him, and fear and awe of Him causes one to lose any appetite for sin and to live a careful life. Muraqaba leads men and women to discard anything that harms their worship, and to maintain the purity of their thoughts, actions, and intentions even when they are alone, in the consciousness of His continual observation.

Muraqaba is one of the most important and direct ways of reaching God without a guide. It resembles the type of sainthood attained through succession to the Prophetic mission, which is conveying the Divine Message to people, without following a spiritual order. Such travelers can turn to God at any time or place in awareness of their helplessness and destitution, and be admitted to a “private meeting” with Him based on their need. They feel God’s constant supervision while they are watching nature, and so avoid whatever is other than Him; they are deaf to all sounds and voices that are not related to Him; and they praise His Beauty and Grace, and regard it as useless to mention something that is not concerned with Him.

As a matter of fact, if one’s eyes do not remind one of His Seeing, one’s ears of His Hearing, and one’s tongue of His Speech, how can these organs be used other than as pieces of flesh? Rumi says:

God Almighty described Himself as the All-Seeing in order to warn you against evil, He described Himself as the All-Hearing to admonish you not to say anything bad, and He described Himself as the All-Knowing to inform you that He knows you and therefore to exhort you to be alert to corrupt thoughts and considerations.

Rumi regards self-supervision as a protecting screen from evil emotions, thoughts, passions, and acts, and considers it the safest way to be attentive to Divine rights.

The first step in self-supervision is voluntary submission to the Divine Will and wishes in the conviction that He is present everywhere and is aware of all our thoughts, intentions, and deeds: God is Watcher over all things (33:52). The second step is to turn to God with a heart at rest and patiently anticipate the flow of Divine gifts and blessings into one’s heart.

This does not require any physical or spiritual attachment to or relationship with a guide, or the regular recitation of God’s Names. However, if one wishes to follow a guide and regularly recite His Names in accordance with the defined principles, it will certainly be much better. To the extent that an initiate, whether on the first or second step, can act according to the meaning of the Prophetic Tradition: “Perfect goodness is that you worship as if seeing God, for even if you do not see Him, He certainly sees you,”[1] and that, always seeing himself or herself as helpless, destitute, and needy before God, believes Him to be the sole point of reliance and source of help, he or she may be traveling safely on the path of self-supervision and therefore be secure against deviation. Over time, those who follow such a path will acquire a peace of heart that will allow their conscience to remain open to Divine gifts and receive radiances from the One of Unity.

One of the most important mechanisms of self-supervision is muhasaba (self-criticism). As this method of self-control allows believers to become aware of personal faults and their causes, they can find the truth in their hearts and then display it in their conduct. In this spirit, the meaning and mystery of: Glory be to Him Who sees me, knows my place and hears my speech manifests itself. Such people know that the Divine Knowledge and Will always keep them under control and, regardless of location or action, seek only God’s pleasure by trying to act in accordance with His wishes.

[1] Al-Bukhari, Iman, 37; Muslim, Iman, 1.

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