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sunanibnmajah · 22 minutes ago
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2030
It was narrated that' Abdullah bin Mas'ud said:
"By Allah, for those who would like to go through the process of praying for Allah's curse to be upon the one who is wrong, the shorter Surah concerning women[l] was revealed after (the Verses[2] which speak of the waiting period of) four months and ten (days)." [1] (65:40), [2] (2:234)
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2030/2089
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dailytafsirofquran · 25 minutes ago
Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 1-2
In the Name of Allah, the Most Gracious, the Most Merciful.
Ayah 1. Alif Lam Mim.
The Discussion of the Individual Letters
Allah, the Most Gracious, the Most Merciful says; Alif Lam Mim.
The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas`ud.
It was said that these letters are the names of some of the Surahs. It was also said that they are the beginnings that Allah chose to start the Surahs of the Qur'an with. Khasif stated that Mujahid said,
"The beginnings of the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some letters of the alphabet.''
Some linguists also stated that; they are letters of the alphabet and that Allah simply did not cite the entire alphabet of twentyeight letters.
For instance, they said, one might say, "My son recites Alif, Ba, Ta, Tha...'' he means the entire alphabet although he stops before mentioning the rest of it.
This opinion was mentioned by Ibn Jarir.
The Letters at the Beginning of Surahs
If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Surahs is fourteen:
* Alif,
* Lam,
* Mim,
* Sad,
* Ra,
* Kaf,
* Ha,
* Ya,
* Ayn,
* Ta,
* Sin,
* Ha,
* Qaf,
* Nun.
So glorious is He Who made everything subtly reflect His wisdom.
Moreover, the scholars said,
"There is no doubt that Allah did not reveal these letters for jest and play.''
Some ignorant people said that; some of the Qur'an does not mean anything, (meaning, such as these letters) thus committing a major mistake.
On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim, (We believe in it; all of it (clear and unclear verses) is from our Lord), (3:7).
The scholars did not agree on one opinion or explanation regarding this subject. Therefore, whoever thinks that one scholar's opinion is correct, he is obliged to follow it, otherwise it is better to refrain from making any judgment on this matter. Allah knows best.
 Ayah 2. This is the Book, wherein there is no doubt, a guidance for the Muttaqin.
There is no Doubt in the Qur'an
Allah says;
This is the Book, wherein there is no doubt, The Book, is the Qur'an, and Rayb means doubt.
As-Suddi said that Abu Malik and Abu Salih narrated from Ibn Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah that, ( (In which there is no Rayb), means about which there is no doubt.
Abu Ad-Darda, Ibn Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi Ata, Abu Al-Aliyah, Ar-Rabi bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly.
In addition, Ibn Abi Hatim said,
"I do not know of any disagreement over this explanation.''
The meaning of this is that; the Book, the Qur'an, is without a doubt revealed from Allah. Similarly, Allah said in Surah As-Sajdah, The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of all that exists. (32:2)
Some scholars stated that this Ayah - 2:2 - contains a prohibition meaning,
"Do not doubt the Qur'an.''
Furthermore, some of the reciters of the Qur'an pause upon reading, ((there is no doubt) and they then continue; (in which there is guidance for the Muttaqin (the pious and righteous persons)).
However, it is better to pause at, ( (in which there is no doubt) because in this case (guidance) becomes an attribute of the Qur'an and carries a better meaning than, (in which there is guidance).
Guidance is granted to Those Who have Taqwa
Allah said, guidance for the Muttaqin. that it means, "They are the believers."
Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah.
Allah said,
Say: It is for those who believe a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand). (41:44)
And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss. (17:82)
This is a sample of the numerous Ayat indicating that the believers, in particular, benefit from the Qur'an. That is because the Qur'an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,
O mankind! There has come to you a good advice from your Lord (i. e. the Qur'an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, a guidance and a mercy (explaining lawful and unlawful things) for the believers. (10:57)
Ibn Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah said, (guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.
The Meaning of Al-Muttaqin
Ibn Abbas said about, (guidance for the Muttaqin) that it means,
"They are the believers who avoid Shirk with Allah and who work in His obedience.''
Ibn Abbas also said that Al-Muttaqin means,
"Those who fear Allah's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah's mercy by believing in what He revealed.''
Further, Qatadah said that, (Al-Muttaqin), are those whom Allah has described in His statement; (Who believe in the Ghayb and perform the Salah) (2:3), and the following Ayat.
Ibn Jarir stated that the Ayah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Majah narrated that Atiyah As-Sa`di said that the Messenger of Allah said,
The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.
At-Tirmidhi then said "Hasan Gharib.''
There are Two Types of Hidayah (Guidance)
Huda here means; the faith that resides in the heart, and only Allah is able to create it in the heart of the servants.
Allah said,
Verily, you (O Muhammad) guide not whom you like. (28:56)
Not upon you (Muhammad) is their guidance. (2:272)
Whomsoever Allah sends astray, none can guide him. (7:186)
He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path). (18:17)
Huda also means to explain the truth, give direction and lead to it.
Allah, the Exalted, said,
And verily, you (O Muhammad) are indeed guiding (mankind) to the straight path (i.e. Allah's religion of Islamic Monotheism). (42: 52)
You are only a warner, and to every people there is a guide. (13:7)
And as for Thamud, We showed and made clear to them the path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance. (41:17) testifying to this meaning.
Also, Allah said,
And shown him the two ways (good and evil). (90:10)
This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.
Meaning of Taqwa
The root meaning of Taqwa is to avoid what one dislikes. It was reported that;
Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa.
Ubayy said, "Have you ever walked on a path that has thorns on it?''
Umar said, "Yes.''
Ubayy said, "What did you do then?''
He said, "I rolled up my sleeves and struggled.''
Ubayy said, "That is Taqwa.''
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akbarwalks · 45 minutes ago
🎶 #remake of #TomPetty #FreeFallin reference #JerryMaguire I am very aware, thus I have the #avengers & #justiceleague & use them both as a pair . #prayer is #telekinesis with the #mosthigh, #angles where #mask and some I’m human form can really #fly . I only hate where I live, not to live There are not real!!!! The thoughts I have that keep on telling be to kill, (killing) and animals being eaten isn’t really what God wills, It’s the Devil in the fast food line we pay the bill, . #suicideprevention is what I’m shedding light on #imagination . Sometimes you own #family / #friends can be the biggest #violators . Through it all I have managed the #situations The Sun beams #bright like the fire when God created . #AkbarWalks #AkbarSpeaks #discover #explorepage✨ #rap #hiphop #joker #batman #brucewayne #spiderman #milesmorales . . (at Glory Supermarket)
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learning2walkdaily · an hour ago
May 8th-Wisdom and discernment should be near the top of everyone's prayer list
May 8th-Wisdom and discernment should be near the top of everyone’s prayer list
2 Chronicles 1: 9“Now, O LORD God, Your promise to my father David is fulfilled, for You have made me king over a people as numerous as the dust of the earth. 10“Give me now wisdom and knowledge, that I may go out and come in before this people, for who can rule this great people of Yours?” 11God said to Solomon, “Because you had this in mind, and did not ask for riches, wealth or honor, or the…
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rumi-mathnawi · an hour ago
THE MATHNAWI BOOK IV STORY IV.Bayazid and his impious sayings when beside himself.
The holy saint Bayazid before his death predicted the birth of the saint Abul-Hasan Khirqani, and specified all the peculiar qualities which would be seen in him. And after his death it came to pass as he had predicted, and Abul-Hasan, hearing what Bayazid had said, used to frequent his tomb. One day he visited the tomb as usual, and found it covered with snow, and a voice was heard saying, "The world is fleeting as snow. I am calling thee! Follow me and forsake the world!"
How Bayazid cried out, when beside himself, "Glory be to me!" and how his disciples were scandalized at this saying, and how Bayazid answered them.
Once that famous saint Bayazid came to his disciples,
Saying, "Lo, I myself am God Almighty."
That man of spiritual gifts being visibly beside himself;
Said, "There is no God beside me; worship me!"
Next morning, when his ecstatic state had passed,
They said, "You said so and so, which was impious."
He answered, "If I do so again,
Straightway slay me with your knives!
God is independent of me; I am in the body.
If I say that again you must kill me!"
When that holy person had given this injunction,
Each of his disciples made ready his knife.
Again that overflowing cup became beside himself,
And his recent injunctions passed from his mind.
Alienation came upon him, reason went astray,
The dawn shone forth and his lamp paled at its light.
Reason is like an officer when the king appears;
The officer then loses his power and hides himself.
Reason is God's shadow; God is the sun.
What power has the shadow before the sun?
When a man is possessed by an evil spirit
The qualities of humanity are lost in him.
Whatever he says is really said by that spirit,
Though it seems to proceed from the man's mouth.
When the spirit has this rule and dominance over him,
The agent is the property of the spirit, and not himself;
His self is departed, and he has become the spirit.
The Turk without instruction speaks Arabic; 1
When he returns to himself he knows not a word of it.
Seeing God is lord of spirits and of man,
How can He be inferior in power to a spirit?
When the eagle of alienation from self took wing,
Bayazid began to utter similar speeches;
The torrent of madness bore away his reason,
And he spoke more impiously than before.
"Within my vesture is naught but God,
Whether you seek Him on earth or in heaven."
His disciples all became mad with horror,
And struck with their knives at his holy body.
Each one, like the assassins of Kardkoh, 2
Without fear aimed at the body of his chief.
Each who aimed at the body of the Shaikh,
His stroke was reversed and wounded the striker.
No stroke took effect on that man of spiritual gifts,
But the disciples were wounded and drowned in blood.
Each who had aimed a blow at his neck,
Saw his own throat cut, and gave up the ghost;
He who had struck at his breast
Had cleft his own breast and killed himself.
They who knew better that lord of felicity,
Who had not courage enough to strike a deadly blow,
Their half-knowledge held their hands back;
They saved their lives but slightly wounded themselves.
On the morrow those disciples, diminished in number,
Raised lamentations in their houses.
They went to Bayazid, thousands of men and women,
Saying, "The two worlds are hidden in thy vesture;
If this body of thine were that of a man,
It would have perished of sword-wounds, like a man's."
The man in his senses fought with him 'beside himself,
And thrust the thorn into his own eyes."
Ah! you who smite with your sword him beside himself,
You smite yourself therewith; Beware!
For he that is beside himself is annihilated and safe;
Yea, he dwells in security forever.
His form is vanished, he is a mere mirror;
Nothing is seen in him but the reflection of another.
If you spit at it, you spit at your own face,
And if you hit that mirror, you hit yourself;
And if you see an ugly face in it, 'tis your own,
And if you see an 'Isa there, you are its mother Mary.
He is neither this nor that he is void of form;
'Tis your own form which is reflected back to you.
But when the discourse reaches this point, lip is closed;
When pen reaches this point, it is split in twain.
Close then your lips, though eloquence be possible.
Keep silence; God knows the right way!
This is followed by an anecdote of the Prophet appointing an Hudhaili youth to be captain of a band of warriors amongst whom were many older and more experienced soldiers, and of the objections made to this appointment, and of the Prophet's answer to the objectors.
Why the Prophet promoted the youth to command his seniors.
The Prophet said, "O ye who regard only the outside,
Regard him not as a youth void of talents.
Many are they whose beards are black yet are old,
Many too have white beards and hearts like pitch.
I have made trial of his wisdom often and often,
And that youth has shown himself old in his actions.
Age consists in maturity of wisdom, O son,
Not, in whiteness of the beard and hair.
How can any one be older than Iblis?
Yet, if he has no wisdom, he is naught.
Suppose him an infant, if he has 'Isa's soul,
He is pure from pride and from carnal lust.
That whiteness of the hair is a sign of maturity
Only to purblind eyes whose vision is limited.
Since that shortsighted one judges by outward signs,
He seeks the right course by outward tokens.
For his sake I said that if ye desire counsel
Ye ought to make choice of an old man.
He who has emerged from the veil of blind belief
Beholds by the light of God all things that exist.
His pure light, without signs or tokens,
Cleaves for him the rind and brings him to the kernel.
To the regarder of externals, genuine and base coin are alike.
How can he know what is inside the basket?
Many are the gold coins made black with smoke,
So that they elude the clutches of greedy thieves;
Many are the copper coins gilded with gold,
And sold as gold to men of slender wits.
We who regard the inside of the world,
We look at the heart and disregard the outside.
The judges who confine their view to externals
And base their decisions on outward appearances,
As they testify and make outward show of faith, 3
Are straightway dubbed faithful by men of externals.
Therefore these heretics, who regard only externals,
Have secretly shed the blood of many true believers.
Strive then to be old in wisdom and in faith,
That, like Universal Reason, you may see within." 4
1. Alluding to the story of the Kurd, Syad Abul-Wafa, Book i Story xiv. note.
2. A hill in Mazandaran.
3. "And some there are who say, 'We believe in God and in the last day,' yet they are not believers" (Koran ii. 7).
4. Universal Reason, here applied to Muhammad. "The first thing which God created was ('aql) Reason or Intelligence," i.e., the Logos.
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musingsfromanidlemind · an hour ago
“But Peter and the other apostles answered and said: “We ought to obey God rather than men. The God of our fathers raised up Jesus whom you murdered by hanging on a tree. And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. So they departed from the presence of the council, rejoicing…
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andwiththyspirit · an hour ago
Morning Prayer for the Saturday After The Fifth Sunday After Easter
℣. Alleluia. Christ is risen. ℟. The Lord is risen indeed, Alleluia.
Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy; For all nations shall come and worship before thee; for thy judgments are made manifest.
— Antiphon on the Benedictus Dominus Deus
Blessed be the Name of God forever and ever, for wisdom and might are his; I thank thee, O thou God of my Fathers, who hast given us wisdom and might, in that thou hast revealed the deep and secret things — Antiphon for Julian of Norwich, Mystic and Theologian, c. 1417
Silence was kept * in heaven, when the dragon went forth to battle; and Michael contended with him, and gained the victory. Alleluia. — Antiphon for the Vision of St. Michael the Archangel
℣. Rejoice and be glad, O Virgin Mary, Alleluia. ℟. The Lord is risen indeed, Alleluia. — Responsory on the Regina Coeli
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hatrackley · an hour ago
Faith Hope Love Quiz
Faith Hope Love Quiz
And now these three remain: faith, hope and love.  But the greatest of these is love. 1 Corinthians 13:13 This quiz, with questions referring to Scripture from the NIV, is a fill-in-the-blank quiz.  But it is also a matching quiz, as the words to go in the blanks are also provided. There will be five Bible verses about each of the three words:  Faith, Hope, and Love.  But there will be a word…
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abitofbliss · 2 hours ago
Dear God: If I start to give up, keep me going. Please give me your strength in my weakness. Amen! 🙏🏾
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s-o-u-t-h · 2 hours ago
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"The first level of warfare is prayer. Prayer activates the armies of heaven. Prayer is the most important tool to give your life the story you desire." - Paul Louis Cole #christianmensnetwork #dangerousnations #prayer #armyofheaven (at Jakarta, Indonesia)
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-tawakkul- · 2 hours ago
HADITHS ON SPIRITUALITY: 26. Supporting the Poor Before One’s Family and Dependents
Muhammad ibn Nasr ibn Ashkib al-Zaafarani al-Bukhari apprised us that Hamid ibn Sahl told us that Ibn Abu Umar told us that Sufyan told us, on the authority of Ata ibn al-Sa’ib, on the authority of his father, on the authority of Ali:
The Messenger of Allah told Fatima, “I will not give you and leave the People of al Suffah with their bellies wrenching in hunger. ”
Isma’il ibn Ahmad al-Jurjani apprised us that Muhammad ibn al-Hasan ibn Qutayba al-Askalani apprised us that Hamid ibn Yahya told us that Sufyan told us the same. 1
1 It was also narrated by Imam Ahmad. Al-Sakhawi said, “Its chain of narrtors is authentic.”
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basicsofislam · 2 hours ago
BASICS OF ISLAM : Allah ( God Almighty ) : Dhikr ( Recitation of God’s Names ). Part1
Literally meaning mentioning, remembrance, and recollection, in the terminology of the Sufis dhikr denotes regular recitation of one or some of God’s Names at one time.
Some spiritual or Sufi orders prefer to recite: Allah (the proper Name of the Divine Being); others recite: La ilaha illa’llah (There is no deity but God [Allah]), the declaration of Divine Unity; and others recite one or a few of the other Names, according to the choice of the order’s master.
Like thankfulness, such recitation is a duty of servanthood to be performed both verbally and actively, and also with one’s heart and other conscience faculties.
▪Verbal recitation ranges from mentioning God Almighty with all His All-Beautiful Names and sacred Attributes; praising, exalting, and glorifying Him; proclaiming one’s helplessness and destitution before Him in prayer and supplication; reciting and following His Book (the Qur’an); and announcing His signs in nature and the seal special to Him on each object and event.
▪Recitation with the conscience faculties, primarily the heart, consists of reflecting on the proofs of His Existence and Unity, and His All-Beautiful Names and Attributes that glow in the book of creation (the universe), meditating on His orders and prohibitions, His promises and threats, and the reward and punishment issuing from His Lordship to design or order our lives, and trying to penetrate the mysteries behind the veil of visible existence by studying creation and following certain spiritual disciplines.
▪In addition, one can repeatedly observe the heavenly beauties manifested as a result of such penetration; one comes to the conclusion that whatever exists in the universe pulses with messages from the high empyrean world, manifesting the meaning of the Realm of the Transcendental Manifestation of Divinity and functioning as a window upon the Truth of truths.
▪Those who feel this constant pulsing existence hear the Realm of the Transcendental Manifestation of Divinity speaking eloquently, and observe the manifestations of Grace and Majesty through those windows are so enraptured with such unimaginable spiritual pleasure that one hour spent with such pleasure is equal to hundreds of years spent without it. As a result, they advance along their way to eternity immersed in Divine gifts and spiritual delight. When the one reciting feels the light of His Glorified Face surrounding all existence, he or she is rewarded with the sight of indescribable scenes and, becoming aware of all the other beings reciting God’s Names in the same tongue, begins to recite His Names.
Reciting God’s Names sometimes causes the person reciting to enter a trance-like state in which their self is lost.
Those who enter this entranced state or ecstatic contemplation utter such phrases as:
*There is none existent save He;
*There is nothing witnessed and observed save He; and
*There is no deity but God.
▪There are others who, meaning and keeping in mind all Divine Names according to the inclusiveness of their consciousness, pronounce only but God and continue to declare His Unity. These seconds spent in this atmosphere of nearness to God and His company, the seconds of light and radiance, are much happier and more rewarding with respect to eternal life (in the Hereafter) than years spent with no light. This is what is referred to in a saying attributed to the Prophet, upon him be peace and blessings:
I have a time with my God when neither any angel nearest to God nor any Prophet sent as Messenger can compete with me.
▪Active or bodily recitation consists in practicing religion with utmost care, enthusiastically performing all obligations, and consciously refraining from all prohibitions. Verbal profundity and awareness largely depend on active recitation, which also means knocking on the door of Divinity, searching for admittance, proclaiming one’s helplessness and destitution, and taking refuge in the Divine Power and Wealth.
One who regularly and repeatedly mentions God, or recites one or some of His Names, is taken under His protection and supported by Him, as if having made a contract with Him.
The verse:
Remember and mention Me, and I will remember and mention you (2:152)
expresses this degree of recitation, by which one’s feeling and sincere admittance of his or her innate destitution before God becomes a source of wealth, and helplessness a source of power. This verse also means that one’s regular remembrance and worship of God will result in His bestowal of favors and bounties.
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nuggetsfromgodsword · 2 hours ago
Make Good Use of Your Time
Make Good Use of Your Time
DATE WRITTEN: Saturday, 2021-05-08WRITTEN AT: Okeechobee, FL SCRIPTURE FROM: Colossians 4:5-6TRANSLATION: The Passion Translation (TPT) BIBLE TEXT: 5 Walk in the wisdom of God as you live before the unbelievers, and make it your duty to make him known. 6 Let every word you speak be drenched with grace and tempered with truth and clarity. For then you will be prepared to give a respectful answer…
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