#revert help team | Explore Tumblr Posts and Blogs

asma-al-husna · 1 month

Text

Allah calls Himself As-Samad— The Eternal, Satisfier of Needs, the Refuge and Absolute— on one occasion in the Quran. As-Samad is the unchangeable one on whom the entire creation depends. He is the one unaffected by any circumstance and the only one able to fulfil all needs in the most perfect way, without Himself being in need of anything or anyone!

The Eternal, Everlasting Refuge, Satisfier of All Needs

Samad comes from the root saad-meem-daal, which points to two main meanings. The first main meaning is to reach or attain, or to aim toward something. The second main meaning is to turn to and to need, and the third is to remain unchanged and unaffected. The fourth main meaning is to be everlasting and eternal.

This root appears just once in the Quran, as the noun samad. The example is al-samadu (“The Eternal, Absolute”).

Linguistically, samad means something that is not affected by circumstances or something that is solid. Sumood refers to the concept of being firm and steadfast.

As-Samad is the the One who is not changed nor affected by anything in the creation, He is the eternal and absolute refuge to seek and depend on for all needs and desires.

As-Samad Himself says: Say, ‘He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’ [Quran, 112:1-4]

A description of Allah

The only place in the Quran Allah ‘azza wa jall calls Himself As-Samad is in Surah Al-Ikhlaas; the virtuous surah mentioned in the authentic hadith in Muslim to equal one-third of the Quran. This short, but amazingly beautiful and profound surah is a description of Allah Himself, His Oneness, His samad’yyah and His incomparability. Allah revealed this surah as a powerful answer to the people of Makkah who asked the Prophet salallahu ‘alayhi wa sallam to describe His Lord and His ‘lineage.’

What is ikhlaas (sincerity)? It is doing deeds purely for Him and to seek His pleasure, because He is Al-Ahad, the One and Unique. It is turning to Him for our needs and desires and desire Him only, because He is As-Samad, The Eternal and Satisfier of Needs, and it is to live by the fact that there is no one equal to Him in any of His attributes!

How can you live by this name?

1. Recite and live by Surah al-Ikhlaas. Recite Surah Al-Ikhlaas often to gain reward, but not only that; learn to understand each word and live by the names of Allah mentioned in it. Love to recite this surah and talk about it to others as you are describing your Lord. Learn how to correctly recite it and convey it to at least one other person and teach your children the history and/or tafseer (explanation) of this virtuoussurah in which As-Samad is mentioned in order to instil love of Allah in their hearts.

2. Realize your dependence on Him.

One of the meanings of As-Samad is the One who is independent and self-sufficient. If you look at a manager, for example, one who has a high position with authority over others, it still takes one note from his superiors to end his career. This person is not samad. Then look at what we need tu survive as human beings; air, water, food, and even love. Why do we often act like as if we are independent? Especially during good times when we are healthy and wealthy we tend to forget we are even dependant on As-Samad for the strap of our shoe. So remind yourself daily that you are dependent on Him.

3. Call upon Him.

Here’s a beautiful supplication the Prophet salallahu ‘alayhi wa sallam used to make as part of the morning: “يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”. O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment). [Al-Haakim, saheeh] Memorize this dua’ and say it with true desire, fully realizing your dependence on As-Samad!

4. Desire As-Samad. Turn to As-Samad in good and bad times and rely on Him, resting assured He is the Eternal Refuge and the One who will satisfy your needs in the way He knows is best for you. If you truly believe in As-Samad, your strongest desire will be to meet Him and your only fear will be that of His displeasure. So strive to be a real servant of Allah. The disbeliever is a slave of his desires, or of fashion, his belly, and his money. So beg Him to decrease the love for this world in your heart, including love of being praised by people, and replace it with a firm desire for His pleasure alone.

Wallahu ta’alaa ‘alem

O Allah, As-Samad, we know that You are the only Eternal Refuge. Make us realize we need you at all times and aid us to be of those who turn to You only for our needs. Adorn us with a strong desire to please You alone, ameen!

33 notes · View notes

everydaydua · 1 month

Text

DAILY DUA

Dua when visiting the sick #2

أَسْأَلُ اللهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيْكَ (سبع مرات)

Translation

Any Muslim slave (of Allah), who visits a sick person whose prescribed moment of death has not arrived (yet) and supplicates (seven times):

“I ask Allah The Supreme, Lord of the magnificent throne to cure you.”

…he (the sick person) will be cured.

Notes:

*In Sahih Ibn Hibban, when the prophet used to visit the sick: "he would sit at his head and say seven times: I ask Allah The Supreme ..etc".

*The excellence of visiting the sick;

Ali Ibn Abee Talib related that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say,

“If a man calls on his sick Muslim brother, it is as if he walks reaping the fruits of Paradise until he sits, and when he sits he is showered in mercy, and if this was in the morning, seventy thousand angels send prayers upon him until the evening, and if this was in the evening, seventy thousand angels send prayers upon him until the morning.”

Transliteration

as’alullaah-al-‛aẓeema rabbal-‛arshil-‛aẓeemi an yashfeek (x7)

Sources: Abu Dawud No# 3106; At-Tirmidhi No# 2083 and Sahih Ibn Hibban No# 2975

26 notes · View notes

tawakkull · 5 months

Text

ISLAM 101: Spirituality in Islam: Part 166

Shukr (Thankfulness)

Literally meaning gladness felt about and gratitude shown for the good done to one, Sufis use shukr to mean using one’s body, abilities, feelings, and thoughts bestowed upon one to fulfill the purpose of his or her creation: being thankful to the Creator for what He has bestowed. Such thankfulness is to be reflected in the person’s actions or daily life, in speech and in the heart, by admitting that all things are directly from Him, and by feeling gratitude for them.

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)?, and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: Shall I not be a servant grateful to God? He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: O God. Help me mention You, thank You, and worship You in the best way possible.114

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

#allah #god #islam #muslim #quran #revert #conevrt #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

27 notes · View notes

basicsofislam · 6 days

Text

THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 17

HAMNA BINT JAHSH (radhiallahu anha)

Hz. Hamna was the daughter of Umayma bint Abdulmuttalib, the paternal aunt of the Prophet. She was also the sister of Zaynab bint Jahsh, one of the wives of the Prophet. Thus, she was the sister-in-law of the Prophet. She became a Muslim in the first years of Islam. She was loyal to the Prophet with her heart. She was married to Mus’ab bin Umayr, one of the great Companions. They led a happy life.

Hz. Mus’ab took part in the battle of Uhud and fought heroically.

The Muslims were about to gain a big victory but when the archers located by the Messenger of Allah left their places, the course of the battle changed. The Muslims were defeated. It was also rumored that the Messenger of Allah was martyred.

When the female Companions who were in Madinah heard this, they ran to the battlefront. Hamna bint Jahsh, the wife of Mus’ab bin Umayr, was also among them. When they heard that the Messenger of Allah was alive, they became very happy.

However, Hz. Mus’ab was martyred. In addition, Hz. Hamna’s brother Abdullah bin Jahsh and her maternal uncle Hz. Hamza was also martyred. The Prophet wanted to give this news to Hamna himself. When Hamna came over to him, he said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your maternal uncle Hamza.”

Hz. Hamna was a woman who believed in qadar. She said,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your brother.”

Hz. Hamna said in patience and resoluteness,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

"O Hamna! Show patience and seek reward from Allah!”

Hamna said in suspense,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For Mus’ab bin Umayr.”

Hz. Hamna, who had not lost her patience and resoluteness up to that time, changed suddenly. She thought about her children and started to cry by saying,

Thereupon, the Messenger of Allah (pbuh) said,

“There is no doubt that a man has a different place in the eye of his wife. Hamna showed patience and resoluteness when she heard about the death of her maternal uncle and brother but she could not maintain her resoluteness when she heard the death of her husband.”( Sirah, 3: 104. )

Hz. Hamna could not show the same patience for her husband but she did not oppose qadar. She calmed down with the prayer and consolation of the Messenger of Allah.

Hamnah later married Talha bin Ubaydullah, one of the ten Companions who were given the good news that they would go to Paradise. They led a happy life. They had two children called Muhammad and Imran.

10 notes · View notes

sunanannasai · 27 days

Text

Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2420

It was narrated from Jarir bin 'Abdullah that the Prophet said:

"Fasting three days of each month is fasting for a lifetime, and the shining days of Al-Bid, the thirteenth, fourteenth and fifteenth."

11 notes · View notes

dailytafsirofquran · 1 month

Text

Tafsir Ibn Kathir: Surah Al-Hijr Ayah 21-25

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

15:21 And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.

15:22 And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.

15:23 And certainly We! It is We Who give life, and cause death, and We are the Inheritors.

15:24 And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.

15:25 And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.

The Supplies for All Things are with Allah

Allah says:

And there is not a thing, but the supplies for it are with Us,

Allah tells us that He is the Owner of all things, and that everything is easy for Him. He has the supplies for all things with Him.

and We do not send it down but in a known measure.

meaning, as He wills and as He wants. Doing so out of His great wisdom and mercy towards His servants, in a way that He is under no obligation to do. But He has decreed mercy for Himself.

Yazid bin Abi Ziyad reported from Abu Juhayfah that Abdullah said:

"No year has more rain than another, but Allah divides the rain between them as He wills, it rains: here a year and there a year. Then he recited,

And there is not a thing but the supplies for it are with Us...).

Reported by Ibn Jarir.

Benefits of the Winds

Allah says:

And We send the winds fertilizing.

i.e., fertilizing the clouds so that they give rain, and fertilizing the trees so that they open their leaves and blossoms.

These winds are mentioned here in the plural form because they give results, unlike the barren wind (Ar-Rih Al-'Aqim, see Adh-Dhariyat 51:41), which is mentioned in the singular and described as barren since it does not produce anything; because results can only be produced when there are two or more things.

Abdullah bin Mas`ud said,

"The wind is sent bearing water from the sky, then it fertilizes the clouds until rain begins to generously fall, just as the milk of the pregnant camel flows generously.''

This was also the opinion of Ibn Abbas, Ibrahim An-Nakha`i and Qatadah.

Ad-Dahhak said:

"Allah sends it to the clouds and it gets fertilized and becomes full of water.''

Ubayd bin Umayr Al-Laythi said:

"Allah sends the wind which stirs up the earth, then Allah sends the wind which raises clouds, then Allah sends the wind which forms clouds, then Allah sends the fertilizing wind which pollinates the trees."

Then he recited, (And We sent the winds fertilizing).

Fresh Water is a Blessing from Allah

Allah says:

then We cause the water to descend from the sky,

and We give it to you to drink,

This means, "and We send it down to you fresh and sweet, so that you can drink it; if We had wished, We could have made it salty (and undrinkable)'', as Allah points out in another Ayah in Surah Al-Waqi`ah, where He says:

Tell Me! The water that you drink, is it you who cause it to come down from the rain clouds, or are We the cause of it coming down! If We willed, We verily could make it salty (and undrinkable), why then do you not give thanks (to Allah)! )56:68-70(

And Allah says:

He it is Who sends water down from the sky; from it you drink and from it (grows) the vegetation on which you send your cattle to pasture. (16:10)

and it is not you who are the owners of its supply.

The meaning is, "You are not taking care of it; rather We send it down and take care of it for you, making springs and wells flourish on the earth.''

If Allah so willed, He could make it disappear, but by His mercy He sends it down and makes it fresh and sweet, maintaining the springs, wells, rivers and so on, so that they may drink from it all year long, water their livestock and irrigate their crops.

The Power of Allah to initiate and renew Creation

Allah says:

And certainly We! We it is Who give life, and cause death,

Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together.

and We are the Inheritors.

He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return.

Then He tells us about His perfect knowledge of them, the first and the last of them.

He says:

And indeed, We know the first generations of you who had passed away....

Ibn Abbas said,

"The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection.''

Something similar was narrated from Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka`b, Ash-Sha`bi and others.

Ibn Jarir reported from Muhammad bin Abi Ma`shar, from his father, that;

he heard Awn bin Abdullah discussing the following Ayah with Muhammad bin Ka`b:

And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards,

and it was stated that it refers to the rows for prayer.

Muhammad bin Ka`b said, "This is not the case. (And indeed, We know the first generations of you who had passed away),

it refers to those who are dead or have been killed,

and;

and also those who will come(afterwards),

meaning those who have yet to be created.

And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing).''

Awn bin Abdullah said,

"May Allah help you and reward you with good.''

#allah #quran #revert #dua #islam #help #religion #revert help #ayat #hadith #revert help team

12 notes · View notes

questionsonislam · 10 days

Note

What are the conditions for worship to be accepted by Allah?

There is only one condition for the worship to be accepted by Allah. It is sincerity.

Sincerity is like the spirit of the worship that is performed. Worship without sincerity is spiritless; it is only formality. It has no value in the eye of Allah.

Sincerity in worship means to worship only because it is the order of Allah and it is a means of gaining the consent of Allah. Badiuzzaman Said Nursi expresses this issue as follows:

"Worship and servitude of God look to the Divine command and Divine pleasure. The reason for worship is the Divine command and its result is Divine pleasure. Its fruits and benefits look to the Hereafter."

If sincerity is used for a worldly interest and benefit, sincerity will disappear and that worship will be invalid; that is, it will not be accepted by Allah.

In a hadith, the Prophet states the place of sincerity in the deeds and worship as follows:

"Doubtlessly, Allah accepts among deeds and worships only those that are performed sincerely for His own sake and consent."

12 notes · View notes

sahihmuslim · 3 months

Text

Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.

Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42

10 notes · View notes

riyad-as-salihin · 11 months

Text

Riyad as-Salihin, The Book of Knowledge, Book 12, Hadith 4

Chapter: Virtues of Knowledge which is Learnt and Taught for the sake of Allah

Sahl bin Sa'd (May Allah be pleased with him) reported:

The Prophet (ﷺ) said to 'Ali (May Allah be pleased with him), "By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].

27 notes · View notes

lifeofresulullah · 3 months

Text

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

Amr bin As, Khalid bin Walid and Uthman bin Talha Embrace Islam

(8th year of the Migration, the month of Safar)

We mentioned that the Prophet and Muslims entered the 8th year of the Migration sorrowfully due to the death of Zaynab. However, this sad incident was followed by some happy incidents and the sorrow was replaced by happiness. Just after that grievous incident, three famous people among Arabs: Amr b. As, a genius of politics, Khalid b. Walid, a genius of war and Uthman b. Talha came to Madinah, approved the prophethood of the Messenger of God and embraced Islam.

As we mentioned before, Amr b. As had become a Muslim upon the suggestion of the Abyssinian Negus in the 7th year of the Migration and had offered his allegiance to the Prophet through the Negus. He came to Madinah this time in order to pay his allegiance to the Messenger of God in person and inform the Messenger of God that he had become a Muslim.

Three of them Come Together

Amr b. As, the genius of politics who became a Muslim due to the suggestion of the Negus, did not want to stay in Abyssinia any longer; he set off to Madinah in order to pay allegiance to the Messenger of God in person.

Meanwhile, two people set off from Makkah, with the same intention: Khalid b. Walid and Uthman b. Talha… Qadar made them meet in a place called Hadda.

Amr b. As said to Khalid b. Walid in order to learn his intention, “O Abu Sulayman! Where are you going and why?”

Khalid said, “The true path is clear now; the issue has settled. This person is definitely a prophet. By God, I will go to Madinah at once and become a Muslim. It is meaningless to wait any longer. There are very few people among wise people that did not become Muslims.”

Amr b. As was relieved. He said, “By God, I want to go to Muhammad and become a Muslim, too.” Then, they all arrived in Madinah in order to go to the presence of the Messenger of God and become Muslims.

Three of them are in the Presence of the Prophet

Amr b. As, who once said, “I do not think that I will become a Muslim even if all Qurayshis become Muslims” and who even watched for an opportunity to kill the Prophet… Khalid b. Walid, who once fought against Muslims bravely and skillfully, leading the polytheistic armies and caused Muslims to be defeated in Uhud; and Uthman b. Talha… All of them abandoned their wrong faith and came to the presence of the Prophet feeling ashamed of what they had done in the past.

The Muslims were overjoyed. The Messenger of God said to the Muslims:

“Makkah gave its most beloved people to us!”

The situation was both lofty and exemplary. It showed that Islam did not spread by wars and forcing people or threating and terrifying people but by influencing and convincing spirits and hearts, and making people love it. Those three people, who did not avoid fighting and who did not fear swords, came the presence of the Messenger of God and kneeled before him sincerely.

In fact, apparent domination can be achieved through force and oppression in a short period of time but this domination is temporary and it will not influence spirits and consciences. The greatest and permanent domination is the one that influences all of the views, hearts and spirits and makes itself loved by them apparently and deeply. The Prophet realized this on behalf of Islam.

Allegiance One by One…

First Khalid b. Walid reached out his hand to the Prophet and had the honor of entering the circle of Islam.

After thanking and praising God for making such a brave man a Muslim, the Messenger of God said to Khalid, “I knew that you were a clever person and that your cleverness would lead you to the right path.”

However, Khalid felt ashamed of and sorry for what he had done against the Messenger of God in the past. He could not raise his head and look at the Prophet. He was looking for something that would spiritually relieve him of the heavy responsibility and sins that they had laid on his heart and spirit. He explained his situation to the Prophet: “O Messenger of God! You know that I took part in all of the battles against you. Will you pray God to forgive me about them?”

The Messenger of God said, “O Khalid! Islam eradicates all of the sins committed before being a Muslim.” This relieved Khalid. Then the Prophet said, “O God! Forgive Khalid for what he had done in order to deviate people from Your way!”

From that point onward, Khalid used his strength and his genius of war for the spread of Islam, for protecting the Messenger of God and for the peace and tranquility of Muslims. Later, he was given the nickname “Sayfullah [the sword of God]” by the Prophet due to his heroic acts to realize those aims.

It is Uthman b. Talha’s Turn

After Hazrat Khalid b. Walid, Uthman b. Talha, whose fourth grandfather Qusayy was also the grandfather of the Prophet, paid allegiance to the Prophet stating that he had become a Muslim.

The Allegiance of Amr b. As

Amr b. As, who belonged to the tribe of Sons of Sham, who taught the polytheists tactics and strategy about politics and who oppressed the Muslims a lot, was also ashamed and regretted what he had done. He was in the presence of the Prophet but he could not raise his head and look at the Prophet.

He did not want to pay “a conditioned allegiance”, in his own words, to the Messenger of God, on the condition that his previous sins and what he had done against Islam would be forgiven.

The Prophet said, “O Amr! Pay allegiance! Islam eradicates all of the sins committed before being a Muslim. Migration eradicates the sins before it.”

His words relieved the heart of Amr, who was feeling ashamed. He was one of the fiercest enemies of the Messenger of God; once, he even said, “I will not become a Muslim even if all Qurayshis become Muslims.” After becoming a Muslim, he said, “No man is more beloved and lofty for me than the Messenger of God (pbuh).”

After paying allegiance to the Messenger of God, Amr b. As returned to Makkah.

As we will cover later, the Messenger of God appointed him as the commander of several military expeditions and God Almighty made him gain several victories on behalf of Islam. The most famous one was the conquest of Egypt; therefore, he was called “the Conqueror of Egypt” He said:

“By God, the Messenger of God (pbuh) never discriminated between me and Khalid b. Walid and his Companions after we embraced Islam.”

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #welcome to islam

9 notes · View notes

daily-hadith · 2 months

Text

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated 'Abdullah (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "When you are three persons sitting together, then no two of you should hold secret counsel excluding the third person until you are with some other people too, for that would grieve him."

Bukhari Vol. 8 : No. 305

29 notes · View notes

asma-al-husna · 1 month

Text

Allah calls Himself Al-Khabeer— The Acquainted, the All-Aware — on six occasions in the Quran. He is the one who knows the true reality of all that is created. Al-Khabeer is aware of, knows about, and has understanding of all inner states, internal qualities, and the meanings of all things!

The Acquainted, All-and Fully Aware, Knower of Reality

Khabeer comes from the root khaa-baa-raa, which points to two main meanings. The first main meaning is to know, to be aware, and to understand the reality or inner nature of something. The second main meaning is to test, prove, and try by experience which results in inner knowledge.

This root appears 52 times in the Quran in four derived forms. Examples of these forms are akhbaarakum (“your affairs”), khubran (“any knowledge, information”), and akhbaarahaa (“its news”).

Linguistically, khabeer is derived from khibrah, which is the concept of comprehending and encompassing the inner and outward realities of things. It is said, khabartu ash-shay (I attained proper knowledge of something) when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. [Sharh Aqidatul-Wasitiyyah of al-Fawzan]

Al-Khabeer Himself says: . . . [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted. [Quran, 6:73] . . . Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted [Quran, 6:103] [All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [Quran, 34:1]

The ultimate awareness and knowledge of Allah

Allah is the one whose knowledge encompasses all that is outward and hidden, all things that occur, have occurred, and will occur of the affairs of the whole creation. There is nothing that is hidden from Him. Allah ‘azza wa jall paired His attribute of being khabeer with His attribute of all-encompassing knowledge.

Allah says: Verily Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allah is All-Knowing, All-Aware. [Quran, 31:34]

It is Allah who has knowledge of both the seen and unseen and it is He who can perceive our inner nature and intentions. O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most honourable of you in the Sight of Allah is the most God-Fearing of you. Indeed Allah is the All-Knower, the All-Aware. [Quran,49:13]

In the Quran, Allah’s being khabeer is most often combined with His attribute of wisdom (Al-Hakeem), of seeing (Al-Baseer), and subtleness (Al-Lateef).

How Can You Live by This Name?

1. Be comforted by Al-Khabeer. Allah Al-Khabeer is the only one who is aware of all you do, say, hide, and want. Let this amazing fact comfort you in times of hardship, and in times of ease remind yourself to not get too attached to this world and its material benefits. Allah beautifully says: Does He who created not know, while He is the Subtle, the Acquainted?[Quran, 67:14]

2. Know that Al-Khabeer will inform you. Not only is Allah acquainted with all your deeds, on the Day of Judgement He will inform you about all you used to do. Remember this each day and let it motivate you to do good deeds. When you slip, ask Him for forgiveness in this life so you will be saved from His punishment in the next.

That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. [Quran, 35:13-14]

3. Understand the reality of this world. The Prophet salallahu ‘alayhi wa sallam happened to walk through the bazaar coming from the side of ‘Aliya and people were on both sides of him. There he found a dead lamb with very short ears. He took hold of its ear and said: ‘Who amongst you would like to have this for a dirham?’ They said: ‘We would not like to have it even for less than that as it is of no use to us.’ He said: ‘Do you wish to have it (free of any cost)?’ They said: ‘By Allah, even if it were alive (we would not have liked to possess it), for there is defect in it, as its ear is very short; on top of that it is dead now.’ Thereupon, Rasul Allah (sal Allahu alaihi wasallam) said: ‘By Allah, this world is more insignificant in the eyes of Allah than (this dead lamb) is in your eyes.’ [Muslim]

Understand the insignificance of this world, but know that at the same time this life is your only chance to strive for your eternal place in Paradise. So make your life worth something by paying heed to the reminders of Allah and His Prophet and fill it with actions that will benefit your next life!

4. Make sure to do hidden good deeds. Al-Khabeer says: If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted. [Quran, 2:271]

Be motivated to do good deeds not for the eye of the people but for Allah Al-Khabeer! This means you will thoroughly enjoy those good deeds you can hide as you know you do them for Al-Khabeer and the fact only He knows about them will make you feel close to Him.

5. Adhere to the laws of Al-Khabeer. In the Quran Allah ‘azza wa jall mentions His attribute of being acquainted with all you do often after He has mentioned one of His laws. Follow the rules and laws Al-Khabeer laid out for you in the Quran and through the sunnah to your best ability.

6. Don’t judge people too quickly. We are often quick to judge others. Don’t forget that you don’t have knowledge of the inner reality of others; only Al-Khabeer does. Therefore be careful in judging others not only by criticising them but also by over-praising them. Always say: I leave your judgement to Allah!

O Allah, Al-Khabeer, we know that You are aware of all things. Guide us to the best inner and outer characteristics and aid us in our manners with others. Assist us in abiding by Your rules and make us aware of the reality of this world and how to strive best for Your Paradise, ameen!

22 notes · View notes

everydaydua · 3 months

Text

DAILY DUA

Dua to heal the afflicted by the Evil eye or other afflictions

بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللهُ يَشْفِيكَ بِاسْمِ اللهِ أَرْقِيكَ

Translation

In the Name of Allah. I recite over you [for purpose of healing] from all that troubles you, from the evil of every soul or of the eye of an envier. May Allah cure you; with the Name of Allah, I recite over you [for purpose of healing].

Transliteration

Bismil-laahi ar-qeek, min kul-li shai’in yu’dheek, min shar-ri kul-li naf-sin aw ‘ayni kul-li ḥaa-sid, al-laah yash-feek, bismil-laahi ar-qeek

Sources: Muslim No# 2186 ; At-Tirmidhi No# 972

33 notes · View notes

tawakkull · 8 days

Text

ISLAM 101: Spirituality in Islam: Part 218

Huzn (Sadness or Sorrow)

This sadness will continue until the journey through the intermediate world of the grave is completed, safe and sound, and the believer flies to the abode of eternal happiness and blessing without being detained by the Supreme Tribunal in the Hereafter. A believer’s sorrows will never stop until the meaning of: Praise be to God, Who has put grief away from us. Surely our Lord is All-Forgiving, Bountiful (35:34) becomes manifest.

Sorrow or sadness arises from an individual’s perception of what it means to be human, and grows in proportion to the degree of insight and discernment possessed by one who is conscious of his or her humanity. It is a necessary, significant dynamic that causes a believer to turn constantly to the Almighty and, perceiving the realities that cause sadness, seek refuge in Him and appeal to Him for help whenever he or she is helpless.

A believer aspires to very precious and valuable things, such as God’s pleasure and eternal happiness, and therefore seeks to do a “very profitable business” with limited means in a short span of time (his or her life). The sorrows a believer experiences due to illness and pain, as well as various afflictions and misfortunes, resemble an effective medicine that wipes away one’s sins and enables the eternalization of what is temporary, as well as the expansion of one’s “droplike” merit into an ocean. It can be said that a believer whose life has been spent in continuous sadness resembles, to a certain degree, the Prophets, for they also spent their lives in this state. How meaningful it is that the glory of mankind, upon him be peace and blessings, who spent his life in sorrow, is rightly described as the Prophet of Sorrow by Necib Fazil, the famous Turkish poet and writer.

Sadness protects a believer’s heart and feelings from rust and decay, and compels him or her to concentrate on the inner world and how to make progress along the way. It helps the traveler on the path of perfection to attain the rank of a pure spiritual life that another traveler cannot attain through several forty-day periods of penitence and austerity. The Almighty considers hearts, not outward appearances or forms. Among hearts, He considers the sad and broken ones and honors their owners with His presence, as stated in a narration: I am near those with broken hearts. [1]

Sufyan ibn Uyayna says: God sometimes has mercy on a whole nation because of the weeping of a sad, broken-hearted one. [2] This is so because sorrow arises in a sincere heart, and among the acts making one near to God, sadness or sorrow is the least vulnerable to being clouded by ostentation or one’s desire to be praised. Part of every bounty and blessing of God is assigned to those who need it to purify that bounty or blessing of certain impurities. That part is called zakat, which literally means “to cleanse” or “to increase,” for it cleanses one’s property of those impurities that entered it while it was being earned or used, and causes it to increase as a blessing of God. Sadness or sorrow fulfills a similar role, for it is like the part in one’s mind or conscience that purifies and then maintains their purity and cleanliness.

It is narrated in the Torah that when God loves His servant, He fills his or her heart with the feeling of weeping; if He dislikes and gets angry with another, He fills his or her heart with a desire for amusement and play. Bishr al-Khafi says: Sadness or sorrow is like a ruler. When it settles in a place, it does not allow others to reside there. [3] A country with no ruler is in a state of confusion and disorder; a heart feeling no sorrow is ruined.

Was the one with the most sound and prosperous heart, upon him be peace and blessings, not always sad-looking and deep in thought? Prophet Jacob, upon him be peace, “climbed and went beyond the mountains” between him and his beloved son, Prophet Joseph, upon him be peace, on the wings of sorrow and witnessed the realization of a pleasing dream. The sighs of a sorrowful heart are regarded as having the same value and merit as the habitual recitations and remembrance of those who regularly and frequently worship God, and the devotion and piety of ascetics who abstain from sin.

The truthful and confirmed one, upon him be peace and blessings, says that grief arising from worldly misfortune causes sins to be forgiven. [4] Based on this statement, one can see how valuable and meritorious are the sorrows arising from one’s sins, from the fear and love of God, and pertaining to the Hereafter. Some feel sorrow because they do not perform their duties of worship as perfectly as they should. They are ordinary believers. Others, who are among the distinguished, are sad because they are drawn toward that which is other than God. Still others feel sad because, while they feel themselves to be always in God’s presence and never forget Him, they also are [spending time] among people in order to guide them to the Truth. They tremble with fear that they may upset the balance between always being with God and being in the company of people. These are the purified ones who are responsible for guiding the people.

The first Prophet, Adam, upon him be peace, was the father of humanity and Prophets, and also the father of sorrow. He began his worldly life with sorrow: the fall from Paradise, Paradise lost, separation from God, and, thereafter, the heavy responsibility of Prophethood. He sighed with sorrow throughout his life. Prophet Noah, upon him be peace, found himself enveloped by sorrow when he became a Prophet. The waves of sorrow coming from the absolute unbelief of his people and their impending chastisement by God appeared in his chest as the waves of oceans. A day came, and those waves caused oceans to swell so high that they covered mountains and caused the earth to sink in grief. Prophet Noah became the Prophet of the Flood.

Prophet Abraham, upon him be peace, was as though programmed according to sorrow: sorrow arising from his struggle with Nimrod, being thrown into fire and living always surrounded by “fires,” leaving his wife and son in a desolate valley, being ordered to sacrifice his son, and many other sacred sorrows pertaining to the inner dimensions of reality and meanings of events. All of the other Prophets, such as Moses, David, Solomon, Zachariah, John the Baptist, and Jesus, upon them be peace, experienced life as a series or assemblage of sorrows, and lived it enveloped with sorrow. The Greatest of the Prophets and his followers tasted the greatest sorrows.

[1] Ajluni, Kash al-Khafa’, 1.203. [2] Kushayri, el-Risala al-Quashayriya, p.139. [3] Quashayri,ibid., p.138. [4] Haythami, Majma’ al-Zawa’id, 4.63.

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

9 notes · View notes

basicsofislam · 3 days

Text

THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 19

FATIMA BINT KHATTAB (radhiallahu anha)

It was when the call to Islam was done secretly. The number of Companions who believed was 10. One of them was Hz. Umar’s sister Fatima. Hz. Fatima was married to Said bin Zayd. Her husband was also a believer. They worshipped together and learned the Quran together. Hz. Said became one of the 10 Companions who were given the glad tiding of being people of Paradise while they were alive.

Hz. Fatima and her husband were ready to sacrifice their lives for Allah and His messenger but her brother Umar was a ferocious enemy of Islam.

He was a supporter of the polytheists. He did not know that his sister and brother-in-law had become Muslims.

The number of Muslims increased despite all tortures and oppression infuriated the polytheists.

They believed that they had to find a solution. The solution they found was to kill the Prophet. They made a plan quickly. Umar was there too. He undertook the task of killing the Prophet. The polytheists were relieved because Umar was a strong person and he would fulfill any task he undertook. They assumed that this task was over.

Khattab’s son Umar girded on his sword immediately.

He set off to fulfill the task he undertook. On the way, he met Nuaym bin Abdullah, one of his relatives. Abdullah was also a Muslim but he did not know about it. When Nuaym found out that Umar’s aim was to kill the Messenger of Allah, he tried to dissuade him but it was in vain. Finally, in order to gain time, he said,

“Your sister and your brother-in-law have also become Muslims. Go to them first.”

Umar got very furious when he learned this unexpected news. He changed his way immediately and hurried on to the house of his sister.

Unaware of anything, Hz. Fatima and Umar’s brother-in-law were learning the Quran from Hz. Habbab bin Arat.

When they saw that Umar was at the door, they panicked. They hid the pages of the Quran and Habbab. Then, they opened the door. However, Umar had heard the Quran. As soon as he entered the house, he asked,

“What was the sound that I heard?”

He was furious. When he realized that they were hiding it, he said,

“I was told that both of you entered the religion of Muhammad.”

Hz. Said could not hide it any longer. He said,

“O Umar! Have you not understood yet that the real religion is different from what you believe?”

These unexpected words enraged Umar. He saw red. He walked toward his brother-in-law; he grabbed him by his collar and threw him down on the floor. Umar started to hit him. Fatima tried to save her husband but Umar slapped her, too. Fatima, whose face was bleeding was ready to die. She regarded dying in the way of Allah and His messenger as great happiness. Could there have been happiness greater than this for a Muslim? She shouted,

“Are you not ashamed of hitting a woman? Yes, we have become Muslims and believed in Allah and His messenger. We believe that there is no god but Allah and that Muhammad is Allah’s messenger. Do whatever you can do to us.”

When Umar looked at his sister, he saw that her face was in blood. He regretted hitting her. His heart softened. He said,

“Give me the thing that you were reading. I want to look at it.”

However, Hz. Fatima feared that her brother would insult the Quran. She said,

“We fear that you would insult it.”

Umar told them not to fear. He swore that he would give it back after reading it. This situation filled Hz. Fatima with hope. She hoped that her brother would be a Muslim. She said,

“My brother. You are not considered to be clean because you associate partners with Allah. Only those who are clean can touch what we were reading. Rise and wash.”

Thereupon, Umar made ghusl. Fatima gave him the pages of the Quran, Some verses of the chapter of Taha were written on them. Umar read them and contemplated them. Lights of guidance started to appear on his face. He said,

“What an honorable and soft speech! There cannot be anything more beautiful than this.”

Feeling that Umar calmed down, Hz. Habbab came out of the place he was hiding. Then, they went to the Prophet together. Umar uttered kalima ash-shahada and became a Muslim.

Hz. Fatima regarded herself very lucky since she caused someone like Hz. Umar to embrace Islam.

Fatima (r.anha) migrated to Madinah with her husband. She led a virtuous life up to the end of her life. She experienced the happiness of seeing that Hz. Umar became the caliph of all Muslims and ruled the Islamic land with justice. She died during the caliphate of her brother.

May Allah be pleased with her! (Sirah, 1: 366-371; Tabaqat, 3: 267, 268.)

7 notes · View notes