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tawakkull · 5 months

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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.

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jami-attirmidhi · 9 months

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1765

Narrated Rafi' bin Khadij:that the Prophet (ﷺ) said:

"Whoever farms a people's land without their permission, then nothing he farms belongs to him and its finances are due to him."

Reference: Jami` at-Tirmidhi 1366

In-book reference: Book 15, Hadith 47

English translation : Vol. 3, Book 13, Hadith 1366

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

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lifeofresulullah · 1 year

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

Performing Umrah: Part 3

When the Period of Three Days was Over

The three days determined as the period of staying in Makkah by the Peace Treaty of Hudaybiyah passed.

The Messenger of God, who never broke his promise even with his enemies, had to leave Makkah although he wanted to stay there more because he did not want to break his promise. Actually, in a sense, he was not leaving Makkah; the time to conquer Makkah was approaching. From then on, every day and every hour would approach the conquest of Makkah and the hearts.

During those three days, the Muslims had the opportunity to meet their relatives there. They also had the opportunity to show the beauty, loftiness, grace and elegance of Islamic ethics through their honest acts and attitudes. They also displayed the true Islam and the trueness worthy of Islam to the polytheists in the form of a luminous view. Consequently, a warm interest and a sincere tendency toward Islam arose in the hearts of many people except for the ferocious polytheists. It was as if the hearts of the people were ready to be conquered before the conquest of Makkah.

“Uncle! Uncle!”

While the Messenger of God was leaving Makkah with his Companions, he heard a voice calling out “Uncle! Uncle!”

They turned round. It was the voice of Umama, the only daughter of Hamza, “the Master of the Martyrs”. She was living in Makkah. Her voice expressed a desire for help; it was as if she was saying, “Save me from this land of polytheism!” It was as if the whole Makkah asked for help together with this child, calling out, “Do not leave me!”

The Messenger of God, whose heart was like a sea of compassion and mercy, returned, held the hand of this child and took her to Madinah.

The Prophet is in Sarif

After leaving Makkah with his Companions, the Messenger of God stopped at Sarif. He married Maymunah there.

Returning to Madinah

The Prophet left Sarif in the evening and proceeded at night. He arrived in Madinah in the month of Dhulhijjah.

Umama, the daughter of Hamza, is Given to Jafar

When Umama, the daughter of Hamza and Salma bint Umays, was brought to Madinah, a controversy arose.

The Prophet had rendered Zayd b. Haritha and Hamza brothers. Therefore, Zayd stated that he was the guardian of the children of Hamza after Hamza was martyred and said, “I have the right to take care of my brother’s daughter more than anybody else.”

When Jafar heard this, he objected to it: “The maternal aunt is also regarded as the mother. My wife Asma bint Umays is the maternal aunt of Umama. Therefore, I have the right to take care of Umama more than anybody else.”

Hazrat Ali said that she had the right to take care of her more than anybody else, saying, “I took my cousin from among the polytheists and brought her here. You are not as close to her as me as a relative. I have the right to take care of Umama more than you.”

It was up to the Messenger of God to settle the problem.

He said, “O Zayd! You are the friend of God and His Messenger! O Ali! You are my brother and friend! O Jafar! You are the person who resembles me the most in terms of nature and characteristics!” Then, he expressed his decision as follows:

“O Jafar! You have the right to take care of Umama more than the others because you are married to her maternal aunt. A woman cannot marry to a man who is married to her maternal or paternal aunt.”

When the Messenger of God expressed his decision, Jafar stood up suddenly; he started to hop around the Prophet.

When the Messenger of God asked, “O Jafar! What are you doing?”, Jafar answered, “O Messenger of God! The Abyssinians acted like that toward their king when they were happy. The Negus did the same thing when he liked somebody.”

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dailytafsirofquran · 2 years

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Tafsir Ibn Kathir: Surah An-Nisa Ayah 77-79

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

77 Have you not seen those who were told to hold back their hands (from fighting) and perform Salah and give Zakah, but when the fighting was ordained for them, behold! a section of them fear men as They say: "Our Lord! Why have You ordained for us fighting Would that You granted us respite for a short period!''

Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatil.

78 "Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!''

And if some good reaches them, they say, "This is from Allah,'' but if some evil befalls them, they say, "This is from you.''

Say: "All things are from Allah,'' so what is wrong with these people that they fail to understand any word!

79. Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself.

And We have sent you as a Messenger to mankind, and Allah is sufficient as a Witness.

The Wish that the Order for Jihad be Delayed

Allah says;

their hands (from fighting) and perform Salah and give Zakah, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more.

In the beginning of Islam, Muslims in Makkah were commanded to perform the prayer and pay some charity, so as to comfort the poor among them. They were also commanded to be forgiving and forbearing with the idolators and to observe patience with them at the time. However, they were eager and anticipating the time when they would be allowed to fight, so that they could punish their enemies.

The situation at that time did not permit armed conflict for many reasons. For instance, Muslims were few at the time, compared to their numerous enemies. The Muslims' city was a sacred one and the most honored area on the earth, and this is why the command to fight was not revealed in Makkah.

Later on when the Muslims controlled a town of their own, Al-Madinah, and had strength, power and support, Jihad was then legislated. Yet, when the command to fight was revealed, just as Muslims wished, some of them became weary and were very fearful of facing the idolators in battle.

They say: "Our Lord! Why have You ordained for us fighting Would that You had granted us respite for a short period!''

meaning, we wish that Jihad was delayed until a later time, because it means bloodshed, orphans and widows. In a similar Ayah, Allah said,

Those who believe say: "Why is not a Surah sent down (for us) But when a decisive is sent down, and fighting is mentioned. (47:20)

Ibn Abi Hatim recorded that Ibn Abbas said that; Abdur-Rahman bin Awf and several of his companions came to the Prophet while in Makkah and said, "O Allah's Prophet! We were mighty when we were pagans, but when we embraced the faith, we became weak.''

The Prophet said,

I was commanded to pardon the people, so do not fight them. When Allah transferred the Prophet to Al-Madinah, He commanded him to fight (the idolators), but they (some Muslims) held back.

So, Allah revealed the Ayah; (Have you not seen those who were told to hold back their hands).

This Hadith was collected by An-Nasa'i and Al-Hakim.

Allah's statement,

Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, means, the destination of the one who with Taqwa is better for him than this life.

and you shall not be dealt with unjustly even equal to the Fatil.

for your good deeds. Rather, you will earn your full rewards for them.

This promise directs the focus of believers away from this life and makes them eager for the Hereafter, all the while encouraging them to fight in Jihad.

There is No Escaping Death

Allah said,

Wheresoever you may be, death will overtake you, meaning, you shall certainly die and none of you shall ever escape death.

Allah said,

Whatsoever is on it (the earth) will perish) (55:26)

Everyone shall taste death. (21:35)

And We granted not to any human being immortality before you. (21:24)

Therefore, every soul shall taste death and nothing can save any person from it, whether he performed Jihad or not. Everyone has an appointed time, and a limited term of life.

In the illness that preceded his death, Khalid bin Al-Walid said, while in his bed,

"I participated in so and so number of battles, and every part of my body sustained an injury due to a stab or a shot. Yet here I am, I die in my bed! Let not the eyes of the cowards ever taste sleep.''

Allah's statement, even if you are in fortresses built up strong and high!

means, entrenched, fortified, high and towering.

No caution or fortification can ever avert death.

The Hypocrites Sense a Bad Omen Because of the Prophet!

Allah said,

And if some good reaches them, meaning, fertile years and provision of fruits, produce, children, etc., as said by Ibn Abbas, Abu Al-Aliyah and As-Suddi.

they say, "This is from Allah,'' but if some evil befalls them, drought, famine, shortages of fruits and produce, death that strikes their children or animals, and so forth, as Abu Al-`Aliyah and As-Suddi stated.

they say, "This is from you,''

meaning, because of you and because we followed you and embraced your religion.

Allah said about the people of Fir`awn, But whenever good came to them, they said:

"Ours is this.'' And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him. (7:131)

Allah said,

And among mankind is he who worships Allah as it were upon the edge (i. e. in doubt). (22:11)

The same is the statement uttered by the hypocrites, who embraced Islam outwardly, but disliked it inwardly. This is why when a calamity befell them, they attributed it to following the Prophet.

Consequently, Allah revealed, Say: All things are from Allah, Allah's statement that all things are from Him means, everything occurs by the decision and decree of Allah, and His decision shall come to pass for both the righteous and the wicked, the faithful and the disbelievers.

so what is wrong with these people that they fail to understand any word!

Allah then said while addressing His Messenger, but referring to mankind in general, Whatever of good reaches you, is from Allah, meaning, of Allah's bounty, favor, kindness and mercy.

But whatever of evil befalls you, is from yourself, meaning because of you and due to your actions.

Similarly, Allah said,

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (42:30)

As-Suddi, Al-Hasan Al-Basri, Ibn Jurayj and Ibn Zayd said that, (from yourself) means, because of your errors.

Qatadah said that, (From yourself) means, as punishment for you, O son of Adam, because of your sins.

Allah said,

And We have sent you as a Messenger to mankind, so that you convey to them Allah's commandments, what He likes and is pleased with, and what He dislikes and refuses.

and Allah is sufficient as a Witness. that He has sent you. He is also Witness over you and them, having full knowledge in what you convey to them and the disbelief and rebellion with which they respond to the truth.

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riyad-as-salihin · 2 years

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Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 148

Chapter: Witr Prayer, its Time and Ruling

Jabir (May Allah be pleased with him)reported:

The Messenger of Allah (ﷺ) said, "He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better." [Muslim].

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basicsofislam · 3 years

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BASICS OF ISLAM : Salah ( Ritual Prayer in Islam ) :The Excellence of the Prayers

Surely, the Prayer restrains from all that is indecent and shameful, and all that is evil. Surely Allah’s remembrance is the greatest (of all types of worship, and not restricted to the Prayer). (al-Ankabut 29:45)

Be ever mindful and protective of the Prescribed Prayers, and the Middle Prayer (the Morning or Afternoon Prayer), and stand in the presence of Allah in utmost devotion and obedience. (al-Baqarah 2:238)

518. Abu Hurayra, may Allah be pleased with him, said,

“I heard the Messenger of Allah, peace and blessings be upon him, say, ‘What do you think would happen if there was a river by someone’s door in which he washed five times every day? Do you think that any dirt would remain on him?’ They said, ‘Not a scrap of dirt would remain on him.’ He said, ‘That is a metaphor of the five Prayers by which Allah wipes out wrong actions.’” (Sahih al-Bukhari, Mawaqit, 6; Sahih Muslim, Masajid, 283).

521. Abu Hurayra, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said,

“There are angels who take turns in being with you in the night and other angels in the day and they meet together at the Prayers of Fajr and Asr. Then the ones who were with you during the night ascend and Allah asks them—although He knows better than they do—’How were My servants when you left them?’ They say, ‘When we left them they were praying and when we came to them, they were praying.’” (Sahih al-Bukhari, Mawaqit, 16; Sahih Muslim, Masajid, 210).

524. Abu Hurayra, may Allah be pleased with him, reported that the Prophet, peace and blessings be upon him, said,

“Anyone who purifies himself in his house and then goes to one of the houses of Allah to fulfill one of the obligations of Allah, one step removes an error and the other raises him a degree.” (Sahih Muslim, Masajid, 282).

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sunanannasai · 3 years

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Sunan an Nasa’i: The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day, Book 20, Hadith 1732

Chapter: Another case of recitation in witr

It was narrated from Ibn Abdur-Rahman bin Abza from his father that:

The Messenger of Allah (ﷺ) used to recite in Witr: "Glorify the Name of your Lord, the Most High;" and "Say: O you disbelievers!;' and 'Say: He is Allah, (the) One.'"

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everyday-quote · 6 years

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If you want to control other people, first control yourself.

Hazrat Abu Bakr Siddique (Radhi Allahu Anhu)

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yamikawas · 3 years

Note

tobi where's the google doc

IN PROGRESS <3

#PELASE IHVAE TO CONEVRT EVERYTHING BACK TO TEXT ALSO ADD ALL MY HEART EMJIS BACK BC IT DOESNT PROCCESS THAT </3

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wisdomrays · 5 years

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THE MIRACLES OF PROPHET MUHAMMAD (pbuh): Fourteenth Sign.Part1

Another numerous sort of the various kinds of miracle of God’s Most Noble Messenger (Upon whom be blessings and peace) were the wonders manifested as a result of his prayers. This kind is definite and there is ‘true consensus’ in their many reports. The instances and examples of it are so numerous as to be incalculable, and many of these have reached the degree of ‘consensus,’ or have become famous as such. Others have been related by such authorities that they bear the same certainty as well-known ‘consensus.’ As examples, we shall quote only some of the numerous instances of this kind of miracle that are very well-known and nearest in degree to ‘consensus,’ giving some particulars of each instance.

F i r s t E x a m p l e : The fact that prayers of the Noble Messenger (Upon whom be blessings and peace) for rain were always accepted has been transmitted by authorities of Hadith, primarily Bukhari and Muslim. There were times when in the pulpit he raised his hands to pray for rain, and before he had lowered them even, rain began to fall. As mentioned above, once or twice when the army had run out of water, the clouds came and poured forth rain. Before his prophetic mission, even, during his childhood, the Prophet’s grandfather ‘Abd al-Muttalib would go to pray for rain with him, and the rain came out of respect for Muhammad (PBUH). The fact became celebrated through a poem of ‘Abd al-Muttalib. And after the Prophet’s death, ‘Umar prayed making ‘Abbas the means, saying: “O our Sustainer! This is the uncle of your Beloved. Send us rain for his sake!” And it rained.

Bukhari and Muslim also relate that God’s Messenger was asked to pray for rain. He did so and such rain fell that they were compelled to ask him to pray for it to stop. He did so, and it stopped at once.

S e c o n d E x a m p l e : It is almost as well-known as those incidents about which there are many unanimous reports that when the number of Companions and believers had still not reached forty, God’s Noble Messenger (Upon whom be blessings and peace) prayed secretly while performing his worship: “O God! Strengthen Islam by means of either ‘Umar b. al-Khattab or ‘Umar b. Hisham.” A few days later, ‘Umar b. al-Khattab came to believe and was the means to proclaiming and upholding Islam, so that he acquired the title of Faruq [Discerner between truth and falsehood].

T h i r d E x a m p l e : God’s Messenger prayed for various distinguished Companions for different purposes. His prayers were all accepted in so brilliant a fashion that the wonders of these prayers reached the degree of a miracle. For instance, foremost Bukhari and Muslim relate that he prayed for Ibn ‘Abbas as follows: “O God! Give him knowledge of religion and teach him interpretation.” This supplication was accepted in such a way that Ibn ‘Abbas gained the glorious title of ‘Interpreter of the Qur’an’ and reached the elevated egree of ‘learned scholar of the Muslim community.’ When still very young even, ‘Umar used to include him in the gatherings of the religious scholars and leading Companions.

Also, foremost Bukhari and the writers of books of authentic Hadith relate that the mother of Anas entreatied God’s Noble Messenger (Upon whom be blessings and peace): “Pray that your servant Anas will be blessed with abundant wealth and offspring.” The Prophet prayed, saying: “O God! Grant increase to his wealth and offspring and bless what you bestow on him.” Towards the end of his life, Anas said swearing by God: “I have buried a hundred of my progeny with my own hand. No one has been as fortunate as myself in regard to wealth and possessions. You can see that my wealth is truly abundant. All these are the result of Prophet’s prayer for the blessing of plenty.”

Also, foremost Imam Bayhaqi, and the scholars of Hadith relate that God’s Messenger (Upon whom be blessings and peace) prayed that one of the ten promised Paradise, ‘Abd al-Rahman b. ‘Awf, be blessed with abundance of wealth. Through the blessing of that prayer, he acquired such wealth that on one occasion he donated seven hundred camels together with their loads to God’s cause. See the blessings of plenty resulting from the Prophet’s prayer, and say: “How great are God’s blessings!”

Also, narrators of Hadiths, and foremost Bukhari, relate: “God’s Messenger (Upon whom be blessings and peace) prayed that ‘Urwa b. Abi al-Ja‘da might do profitably at trade. ‘Urwa said: ‘Sometimes I would go to the marketplace in Kufa and come home in the evening having made a forty thousandfold profit.’” Imam Bukhari says: “If he took earth in his hand, he still would make a profit from it!”

Also, he prayed that ‘Abd Allah b. Ja‘far would acquire an abundance of wealth, and he became so rich he was famous for it. He also became as famous for his generosity as he was for the wealth he obtained through the Prophet’s prayer for the blessing of plenty.

There are numerous instances of this sort of miracle, but we consider the four described above to be sufficient as examples.

Also, foremost Imam Tirmidhi relates: “The Noble Messenger (Upon whom be blessings and peace) prayed for Sa‘d b. Abi Waqqas: ‘O God, answer his prayer!’ After that everyone feared his malediction, and the answering of his prayers also became famous.

On another occasion, God’s Messenger prayed for the famous Abu Qatada that he might remain young: “May God prosper your face! O God, bless his hair and his skin!” When he died at the age of seventy, he was like a youth of fifteen. This is related through a sound narration.

Also, the famous story of the poet Nabigha. He recited one of his poems before God’s Messenger (Upon whom be blessings and peace), which ran: “Our glory and praise have reached to the skies; we want to ascend even higher.” God’s Messenger asked jokingly: “Where, beyond the skies?” Nabigha replied: “To Paradise.” He then recited another of his meaningful poems, and the Prophet prayed: “May God not spoil your mouth!” It was through the blessing of this prayer of the Prophet that he did not have a single tooth missing when he was one hundred and twenty years old. Whenever he lost a tooth, another would appear in its place.

Also, it is related through an authentic narration that he prayed for Imam ‘Ali: “O God, protect him from heat and cold!” Through the blessing of this prayer, Imam ‘Ali used to wear summer clothes in winter, and winter clothes in summer. He used to say: “I never suffer from heat or cold, thanks to that prayer.”

Also, he prayed for Fatima: “O God, do not give her the pains of hunger!” And Fatima used to say: “I never suffered from hunger after that prayer.”

Also, Tufayl b. ‘Amr asked God’s Messenger (Upon whom be blessings and peace) for a miracle to show to his tribe. The Prophet prayed: “O God, illuminate him!”, and a light appeared between his eyes. Later it was transferred to the end of his staff, and he became famous as Dhi’l-Nur, the Possessor of Light. These incidents are all from well-known Hadiths that are certain.

Also, Abu Hurayra once complained to the Noble Messenger (Upon whom be blessings and peace) that he sometimes suffered from forgetfulness. God’s Messenger told him to spread out a piece of cloth. He then made some movements with his blessed hand as though taking some invisible objects and putting them on the cloth. He repeated this two or three times, then told him to gather up the cloth. Abu Hurayra later swore that through the mystery of this prayer of the Prophet’s, he never again forgot anything. This event is also among well-known Hadiths.

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 22

Khuluq (Good Nature)

Good nature, in addition to meaning temperament, disposition, and character, is a goal to which a traveler aspires, for it is the most important dimension of creation. In brief, this station means that one is characterized (equipped) with God’s qualities or way of acting. For example, God is All-Forgiving; therefore, one must be forgiving. One who realizes this sacred goal can easily do every good thing or deed. The words khalq (creation) and khuluq (nature) are derived from the same root word. Khalq relates to the external form or appearance, the visible, material, and experienced dimension of existence; khuluq is concerned with the spiritual dimension, meaning, or content. An individual cannot be judged or known by his or her outer appearance, for one’s real identity lies in one’s character, temperament, and natural disposition. However many different images one may project; one’s true character or temperament eventually will reveal itself. How meaningful are the following words of an Arab poet of the pre-Islamic Age of Ignorance:

If a man has a bad quality, sooner or later it will reveal itself; Let him continue to think that it can remain hidden.

In other words, the outer appearance is deceiving, for one’s natural disposition removes or corrects all deceptions and thereby reveals one’s true nature. Since one may acquire a second nature through education and habituation, moralists divide nature into good and bad. In the present context, we use “nature” to mean “good nature.”

The most correct standard of a good spiritual life, one that Sufism uses to describe or qualify a person, is good nature. One who has taken a few steps forward in good nature may be regarded as advanced in the spiritual life. Although miracles, dazzling stations, and superhuman actions may be acceptable when they issue from good nature, they are worthless if not combined with good nature.

When asked which believer was better on account of his or her belief, the Prophet Muhammad, upon him be peace and blessings, answered: The one who is better in conduct or nature. [1] This is natural, because God praises and consoles His most distinguished servant the Prophet Muhammad, upon him be peace and blessings, not with His extraordinary favors but with his laudable virtues and praiseworthy qualities, declaring: You stand on an exalted standard of character (68:4). His nature was the aim and fruit of his creation. Since the Prophet’s conduct embodied Islam and the Qur'an, when his wife ‘A'isha, may God be pleased with her, was asked about his conduct by Sa'id ibn Hisham, she answered: Do you not read the Qur'an? His conduct is (the embodiment of) the Qur'an. [2]

The verse: You stand on an exalted standard of character (68:4) shows that the incomparable conduct of the Prophet, upon him be peace and blessings, was based on the Qur'an. In addition to his outer and inner faculties and senses, and the material and immaterial aspects of his creation and character, the Prophet, upon him be peace and blessings, was endowed with all potentialities needed to be the most forward and greatest representative of human virtue. Developing these potentials to the highest degree possible, he attained the highest degree of human perfection.

Not content with this state, as is declared in the verse: Surely, in the Messenger of God you have a good example for him who hopes for God and the Last Day, and remembers God much (33:21), he established the most excellent example for his followers and thereby gradually transformed them into the most virtuous community of all time. With such sayings as: The most perfect in belief among the believers are the most perfect in conduct [3]; A man can “cross” with good conduct the “distances” which he cannot with acts of worship and adoration [4]; and: The first virtue to be weighed in the Balance (in the other world) is good conduct, [5] and by employing the perfect, fruitful principles he brought to perfect humanity, he guided his followers to the realms where angels move.

The signs of good nature have been summarized as follows: a person possessing this quality does not hurt anybody by either word or deed, overlooks those who hurt him or her and forgets the evils done, and returns evil with good. The Prophet, upon him be peace and blessings, who is praised with the verse: You stand on an exalted standard of character (68:4), is the most excellent example of these virtues. He was not offended by the one who stood before him and told him to be just, [6] by the one who pulled his robe from the back and hurt him, [7] by the one who threw dust on his head and insulted him, or by the one who slandered his innocent and beloved wife ‘A'isha. [8] In fact, he visited each of these individuals when they became ill [9] and followed their funeral processions. He did so because good nature was a dimension of his blessed existence.

Many people seem to be good natured, mild-mannered, and humanitarian, although good conduct and mildness are no more than affectations. When they experience a little irritation, anger, or harsh treatment, their true nature will be revealed. One who has good nature does not change his or her manners even when in a hellish state, but remains mild and shows no harshness. A heart open to good nature is like a very broad space in which one can bury one’s anger and rage. As for those intolerant and impatient ones who display bad conduct, they are, like Cain, more stupid than the raven, and can find no place to bury their anger, hatred, and ill feelings.

Let us conclude this discussion with the following couplet:

It is by good nature that a man can be perfected; It is by good nature that the order of the world is maintained.

[1] Sulayman ibn Ash'as al-Sijistani Abu Dawud, Sunan Abi Dawud, 4 vols. (Beirut, n.d.), 14; Ibn Hanbal, Musnad, 2:250. [2] Muslim, “Musafirin,” 139. [3] Abu Dawud, Sunan, 14; Ibn Hanbal, Musnad, 2:250. [4] Al-Haythami, Majma’ al-Zawa'id, 8:24. [5] 'Ala al-Din 'Ali al-Muttaqi al-Hindi, Kanz al-'Ummal fi Sunan al-Aqwal wa al-Af 'al, 8 vols. (Beirut: 1985), hadith no. 5160. [6] Al-Bukhari, “Adab,” 95; Muslim, “Zakat,” 142. [7] Al-Bukhari, “Khumus,” 19; Muslim, “Zakat,” 142. [8] Al-Bukhari, “Shahada,” 15; Muslim, “Tawba,” 56. [9] Abu Dawud, “Jana'iz,”

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 60

Yaqada (Wakefulness)

In the language of Sufism, yaqada (wakefulness) means that an initiate must be aware, careful and sensitive with respect to God’s commandments at the beginning of the journey, and, without falling into any confusion, must be straightforward in thought, preserve spiritual balance, and act with insight in the face of the gifts that come as a result of advancing to the final point.

There have been somewhat different approaches to wake-fulness. Some scholars have interpreted wakefulness as being where initiates perceive the Divine purpose in His prohibitions, especially at the beginning of the journey. When they have reached the final point where they are on the journey “toward God and with God and in God,” which denotes “subsistence” or “maintenance with God,” they should act with self-possession as if seeing God and as if being in His company. In the consciousness and knowledge of God that is required by the rank where they are, and thinking of themselves as humble servants of God Whom they need at every breath and of Whom they should not be heedless even for a moment, they should always fix their eyes in humility and awareness on the door of God in expectation of His favors and in fear of any reproach from Him. They should be in constant wakefulness, thinking as Ibrahim Haqqi of Erzurum did:

Does sleeping in heedlessness behove a humble servant, While the All-Merciful calls (His servants) with affection at nights!

Wakeful travelers to God act with insight at every step of the spiritual journey and represent the truth expressed in Say (O Messenger!): “This is my way: I call to God based on conscious insight and sure knowledge-I and they who follow me” (12:108). They receive beneficial advice from whatever they hear, and see every thing and event as being a different tablet of instruction, and continuously travel on the horizon of thinking, reflecting, and pondering. There is wisdom in their speeches, and a lesson in their silence, and their manners inspire awe. They remember God in the face of what they encounter, and their own faces reveal Him.

Such a degree of wakefulness can be also viewed as the deepening of insight and the revival, with respect to the reason, of an initiate who is occupied with and skilled in the matters of the hereafter. Some have considered it as an aspect or dimension of the heart. One of the important means of reaching this point is frequently reciting O All-Living, O Self-Subsisting One, there is no deity but You. Frequent repetition of There is no deity but You, I appeal to Your help for the sake of Your Mercy, is another means. In attainment of this rank, it is also important to have adequate knowledge of the “days of God.” That is, we should never forget why and how God favored His obedient servants in the past and how He punished the rebellious.

Having a sound and sincere intention and viewpoint and being free from prejudices are among the important conditions needed to preserve wakefulness. Those whose minds are under the influence of their carnal impulses, whose eyes are closed to the lesson given by the “days of God,” and whose viewpoint is wrong, can have no insight, nor can they be wakeful. If wake-fulness is seeing deeply and becoming acutely aware of being observed, then this can only be possible by having deep insight, by observing God’s rights, and by acting in awareness of always being seen by God. Those who cannot keep their eyes away from the “pictures” of others and their hearts from memories shared with others cannot be wakeful ones, nor can they be safe from falling, no matter what rank they have achieved. Safety is a special gift of God given to those who have spent their lives in quest of it. This is why those who regard themselves as safe are by no means safe.

Having a wakeful heart and eyes is dependent on the awareness of the fact that the Truth always sees and knows us in the state in which we are and always knows with what we are occupied, and on turning to Him with all our being, and spending our lives in consciousness that we are always in His Presence. The author of Nazm al-Maqamat, observes:

Always turn to that Most Exalted Being in humility, And with utmost poverty and helplessness; To the extent that even if yourself were to give it up, Your heart should never falter and should remain fast in its place. This is what people of truth call “presence,” And this is the reason why we always mention Him.

Wakeful travelers are deeply conscious that the Truth always sees them, and think that, since He always sees them, they must therefore remain alert and self-possessed-that is, wakefulness has a connection with “perfect goodness” (depending on the awareness of always being seen by God and acting as if seeing Him). Like hunters who keep a close, even secret watch on their prey, the travelers journeying to God are in constant expectation of the gifts that come from Him, all but never blinking. In perfect reliance on the truth that there is no power or strength save that which is with God, they never appeal to anyone other than Him in order to meet their needs, and always petition Him and find ways that lead to Him. God never leaves them by themselves, helpless.

The greatest hero of wakefulness, upon him be peace and blessings, says, “My eyes sleep but my heart does not,” indicating constant wakefulness. To warn those who live unaware of this truth, ‘Ali, the Fourth Caliph, who was one of the most distinguished students of his school of light, declares: “People are asleep; they wake up when they die.”

O God, we ask You for forgiveness, health, and Your approval, favors, friendship, and nearness to You.

And let God’s blessings be on our master Muhammad, the master of those made near to You, and Your Messenger, and on his family and Companions, who had great yearning to meet with You.

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jami-attirmidhi · 1 year

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1698

Narrated 'Amr bin Shu'aib:

That he heard Tawus narrating from Ibn 'Umar and Ibn 'Abbas, and they both narrated this Hadith from the Prophet (ﷺ).

Reference : Jami` at-Tirmidhi 1299

In-book reference : Book 14, Hadith 101

English translation : Vol. 1, Book 12, Hadith 1299

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tawakkull · 1 year

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ISLAM 101: Spirituality in Islam: Part 28

Rida (Resignation)

Rida (resignation) means showing no rancor or rebellion against misfortune, and accepting all manifestations of Destiny without complaint and even better peacefully. In other words, one should welcome all things and events, even those normally associated with distress and terror. Another beautiful definition of resignation is having or showing pleased acceptance of God’s treatment whether it seems agreeable or disagreeable to us. Even though believers must adopt resignation of their free will at the beginning of the spiritual journey, in reality it is a direct gift of God to those whom He loves. For this reason, unlike patience, neither God Almighty nor the Prophet, upon him be peace and blessings, commanded it; they only recommended it. Although there is a narration attributed to the Prophet Let him who does not endure misfortunes and show resignation to Divine decrees find another Lord for himself the scholars of Traditions did not accept it as an authentic Prophetic Tradition.

Some saints have considered resignation a higher station than reliance and surrender, while others have regarded it, like other states, as a Divine gift or radiance that sometimes appears and then disappears. Still others, like Imam Qushayri, have seen it as connected with or dependent upon the servant’s free will in the beginning, and as a state or condition of the heart in the end. The Tradition: One who is pleased with God as the Lord and Islam as the religion and Muhammad as the Prophet has tasted the delight of belief suggests that a person must exercise his or her free will to obtain resignation in the beginning, although it is a Divine gift in the end.

Being pleased with God’s Divinity means loving and paying due respect to Him, turning to Him in worship and for help, and expecting everything only from Him. Being pleased with His Lordship signifies that we welcome His decrees for us, raise no objection to any misfortune befalling us (no matter how severe), confide in Him only concerning His treatment of us, and are pleased with whatever He does. Being pleased with the Prophet, upon him be peace and blessings, denotes unconditional surrender to him, preferring his guidance and directions over our personal views, and using all of our faculties to understand not to criticize his actions and words and the Revelations he transmitted. As for being pleased with Islam, it requires, as declared in: He who seeks a religion other than Islam, it will not be accepted from him (3:85) accepting Islam as the ideal set of maxims and norms, and practicing them in one’s individual, familial, and social life.

In some circumstances, such a degree of resignation may cause one to feel or be left alone even when in a community. However, those who have acquired God’s nearness and follow the way of the Prophet, upon him be peace and blessings, do not feel such estrangement, and those who have a deep familiarity with God do not feel lonely. Rather, they feel God as nearer to themselves and overflow with greater love of and familiarity with Him when they are alone and pray to Him, saying: O God, cause me to remain alone more frequently and do not leave me to the unfairness of the things that will cause me to fall distant from You. Make me feel Your ever-present company with me.

As mentioned earlier, resignation is a Divine gift that can be acquired only by an individual’s conscious decision to exercise free will at the beginning of the journey. One can attain the rank of resignation through depth of belief, solemnity in religious actions, and profound consciousness of worshipping God as if seeing Him. To be favored with the rank of resignation, one also must transcend the ranks of reliance, surrender, and commitment. Since it is extremely difficult to attain the rank of resignation by free will, God Almighty did not order it; He only advised it and highly praised those who attained it.

If one sets out on the journey to attain the rank of resignation at the end, he or she must be solemn in his or her relations with the Lord; gratefully accept all bestowed (and unsought) Divine gifts as His blessings; remain silent about any deprivation; fulfill all religious obligations even in times of distress, loneliness, and hardship; and pray in the presence of God Almighty as if entering a bridal chamber. The most essential foundation of resignation is a continuous feeling of His company in one’s consciousness and experience, discovering Him afresh at every moment in one’s heart.

Fear and hope relate to one’s worldly life, for they render impossible all feelings of despair and security against God’s punishment while in this world. They have no relevance to the Hereafter, except for the reward they cause to be bestowed in the Hereafter. By contrast, being pleased with God and loving Him continue eternally, and resignation to His judgment and being pleased with Him is a source of spiritual peace and happiness in both worlds.

This does not mean that those who have obtained resignation and God’s pleasure or approval are free of anxiety, hardship, and suffering, for there remain many annoying and displeasing things along their way. However, champions of resignation regard them as pure mercies, for resignation or God’s pleasure changes the “poison” they drink into “elixir,” and the troubles they encounter cause them to fall even deeper in love with the Beloved.

The way of resignation, although difficult to follow, is safe and direct. It sometimes leads the wayfarer to the summit of human perfection after a single attempt. Just as a believer can reach that summit by strenuous effort in the way of God or by studying the universe (as if it were a book) in order to feel and find God everywhere (although He is contained in neither time nor place), the summit can also be reached through one’s inner suffering and sorrow arising from personal shortcomings and helplessness upon encountering difficulties while searching for a way to progress on the path.

Resignation results in a thrilling joy or a heavenly breeze from God’s being pleased with the believer that is proportional to the depth of one’s fear and hope. It does not come from feeling God’s nearness, worship and devotion, the struggle against sin and the temptations of one’s carnal self and Satan. Rather, it is a spiritual delight merged with hope and expectation, regulated by self-possession, a direct gift from Him, and a breath of mercy associated only with this station of being pleased with God. This station requires the self-regulation of one’s thoughts, considerations, plans, hopes, expectations, feelings, and actions according to God’s Will. Thus, seeing it as a way to experience pleasure and delight in the expectation of acquiring that pleasure and delight shows one’s disrespect of this station, which is based on the purity of one’s intention and sincerity. In reality, this applies to all other states and stations attained through actions of the heart, or which are themselves actions of the heart. One must love and pursue His approval or pleasure for His sake only.

Heroes of the spiritual life have expressed their views about resignation and being pleased with God since the early days of Sufism. According to Dhu al-Nun al-Misri, resignation means preferring God’s wishes over one’s own in advance, accepting His decree without complaint based on the realization that what-ever God wills and does is good, [1] and overflowing with love of Him even while in the grip of misfortune. ‘Ali Zayn al-‘Abidin describes resignation as an initiate’s determination not to pursue anything opposed to God’s Will and pleasure.[2] According to Abu 'Uthman, resignation denotes welcoming with the same mood all Divine decrees and disposals, regardless of whether they issue from His Grace or His Majesty or Wrath, and having no conscious preference for one or the other. God’s Messenger referred to this when he said: I ask You for resignation after You have decreed something. [3] Being pleased in advance with God’s decree means being determined to show resignation, while resignation signifies enduring calamity when it occurs.

In short, resignation means that an initiate feels no resentment against or displeasure with whatever issues from God’s Divinity or Lordship. Rather, the initiate welcomes it gladly and is ready to accept or endure his or her fate without complaint. The initiate does not upset the balance of his or her heart. Rather, he or she preserves personal integrity and straightforwardness even when confronted with the most distressing and shocking events, considers God’s predestination recorded in the Supreme Preserved Tablet, and thus feels no regret or sorrow for what happens.

For ordinary people, resignation means not objecting to what God has willed for them. For those with a deeper spiritual knowledge of God, resignation means welcoming their individual destinies. For those who live a life of profound spirituality, resignation means that, without paying attention to their own considerations, they are always attentive to what He wants them to do and how He wants them to be. The verses: O soul at rest, return to your Lord, well pleasing and pleased. Enter among My servants, and enter My Paradise. (89:27-30) encompass all degrees of resignation, and contain responses to the desires of those resigned to the Divine Will and Destiny.

As seen in these same verses, attaining the station of resignation and pleasing God and being pleased with Him depend upon one’s turning to God Almighty. This means complete devotion to, reliance upon, and surrender to Him and committing all affairs to Him. One who has attained this station longs for death and meeting with God, dies with a heart at rest, and is included among the righteous in Paradise.

From another perspective, ordinary people show their resignation by ordering their lives according to God’s commandments in willing submission to His Lordship and administrative authority. This is expressed in the verses: Say: Shall I seek another than God for Lord, when He is Lord of all things? (6:165), and: Say: Shall I choose for a protecting friend other than God, the Originator of the heavens and the earth, Who feeds and Himself is not fed? (6:14) Such a degree of resignation is essential to whoever aspires to true belief in God’s Unity and true love of God. Every believer must consciously submit himself or herself to God’s guidance; associate no partners with Him in belief and in ordering one’s life; love Him alone as the Lord, Deity, and Ruler of humanity and the universe; and love others who are worthy to be loved only in His name and in accordance with the limits He has established.

The second degree of resignation that of those with a certain degree of knowledge of God, is manifested in their welcoming God’s decrees and ordinances without objection. It is also seen in the control they have acquired over their hearts, a control so strong that their hearts do not swerve even for one moment. Such resignation is regarded as the relation between God and those hearts furnished with knowledge of Him.

The third degree of resignation is attained by those purified, saintly scholars who are pleased with what pleases God. One who has been rewarded with such resignation feels no personal anger, joy, or grief. Such a person, no longer feeling, thinking, or desiring for himself or herself, experiences the pleasure of annihilation in the Lord, for only His Will and choices remain.

[1] Al-Qushayri, Al-Risala, 195. [2] Ibid., 195. [3] Al-Nasa'i, “Sahw,” 62; Ibn Hanbal, Musnad, 5:191.

The first degree of resignation, obligatory upon every believer, is the beginning of the way leading to nearness to God, for it is related to free will and a requirement of belief in His Unity. The second degree must be acquired, both because it is the continuation of the first and the basis of the third degree, and because it leads one to consider nearness to God.

The third degree, a Divine gift rather than a station attainable by free will and individual effort, is neither obligatory nor necessary. However, it is commendable to desire it whole-heartedly. This degree encompasses the first two, for aspiring after (full) resignation and living so as to attain it is an essential principle of Islamic life. However, its full attainment is a gift bestowed in return for this aspiration. In other words, the first two degrees relate to God’s Names and Attributes, which can be attained by journeying in their shadow or their guidance, while the third is connected with the reward, enlightenment, or radiance given in return for them.

The verse: Their reward is with their Lord; Gardens of Eden, beneath which rivers flow; where they will dwell forever. God is well pleased with them and they are well pleased with Him. That is for him who fears his Lord reverently (98:8) points to all of these degrees. This same truth was expressed by our master, upon him be peace and blessings, who said: One who is well pleased with God as Lord, with Islam as religion, and with Muhammad, upon him be peace and blessings, as Messenger has tasted the pleasure of faith.

I hope that the following considerations will direct the feelings and thoughts of those who desire to attain resignation, help them to overcome the difficulties encountered on this path, and to control and resist their worldly and carnal impulses.

- Human beings are only role players in the Divine drama played out on the stage of this world. Therefore, they have no right or authority to interfere with the quality or form of their assigned part. Whatever happens to an individual has been predetermined by God, Who considered his or her free will, actions, and thoughts in this world. Only God can change this.

- If one really loves God, whatever comes from Him must be welcomed. It is very difficult to perceive the wisdom and good or God’s purpose in some events. Sometimes what is good for us is hidden in bad happenings: It may be that you dislike a thing although it is good for you, and love a thing although it is bad for you. God knows, but you know not (2:216).

- A Muslim is one who has fully submitted to God. Thus, such an individual cannot be displeased with God’s actions and operations. A believer has a good opinion of everybody else, so how can he or she be suspicious of God? The Qur'an forbids us to suspect other people (48:12); how much worse it would be if we suspected God and His acts! Since all things and events were preordained and created by God, and since whatever He creates is either good in itself or on account of its result, a Muslim should keep his or her heart at rest and always be optimistic.

- If our obligations or responsibilities, as well as the misfortunes and difficulties we endure or seek to overcome, have an essential place in our training and education to prepare us for the eternal life of happiness in the Hereafter, then we should fulfill them or endure them willingly. An individual’s resignation to or being pleased with whatever comes from Him means that He is also pleased with that particular individual. Being displeased with the acts and manifestations of Divine Lordship causes distress, grief, and restlessness, while living as resigned to God’s decrees gives relief and exhilaration, even though one has to suffer great difficulties. In short, the continuous pursuit of resignation is an invitation to Divine succor.

- Resignation to Destiny and the manifestations of God, the Truth, is a very important means of obtaining happiness. The truthful and confirmed one, upon him be peace and blessings, illuminates this: It is fortunate for man to show resignation to what God decrees, while it is unfortunate for him to feel indignation against what God decrees. [4] Being resigned to God’s decrees and operations fills one’s heart with breezes from the Divine Realm, while displeasure with them fills it with whims and suspicions coming from Satan. Those who resign themselves to His decrees make their lives into an “embroidery” of golden threads of thankfulness, while those who are displeased with them grind even their most positive works into nothing between the millstones of ingratitude. Showing such displeasure, an all-to-common attitude on the part of many, is one of Satan’s most effective ways of invading one’s soul.

- A believer may join the inhabitants of the heavens by welcoming God’s treatment, which is an honor bestowed by God. One who is pleased with God is following the right guidance, while one who is not pleased follows nothing more than personal fancies. Resignation to God’s judgments or decrees means preferring His wishes to our own. It hardly needs saying what the opposite attitude implies.

- Resignation is like an orchard whose trees yield the fruits of worship and devotion; sins and offenses are the results of being deprived of it. Resignation prevents personal conflicts with God in the believer’s inner world, and means respecting the principle expressed in the supplication of the Prophet, upon him be peace and blessings: It is pure justice in whatever way You judge about me. The first sin was committed when Satan did not resign himself to what God had decreed for him. [5]

- One can have no greater reward or higher rank than God’s being pleased with him or her, which is only attainable by personal resignation to what He has decreed. This is also the greatest reward that one can receive in Paradise: God has promised the believers, men and women, Gardens beneath which rivers flow, to dwell therein forever, and beautiful mansions in Gardens of Eden. But God’s good pleasure [His being pleased with them] is greater still. That is the supreme triumph (9:72).

- Resignation is based on the most important essential of religion: reliance upon God. Its essential quality can be perceived by means of certainty about God’s existence and Unity. It is embedded in love of God, and causes one to gain eternal happiness. It is rooted in loyalty to God and truthfulness, and denotes actual thankfulness. Resignation is such a magical lift that those who obtain it will reach their destination quickly. Love and sincerity, as well as penitence and contrition, are flowers growing in the climate of resignation. It is useless to search for such virtues or qualities in hearts that are not set on resignation and obtaining God’s pleasure.

- However numerous those rewards given in return for acting and speaking to attain God’s pleasure may be, they can be counted and are therefore limited. The rewards given for such actions as resignation, which is done with the heart, are proportional to the heart’s depth and so cannot be estimated.

As the greatest rank in God’s sight, resignation or God’s pleasure is a final target that has been sought by the greatest members of humanity, from the glory of creation, upon him be peace and blessings, to all other Prophets, saints, and purified scholars who have passed the final test through sincerity, certainty, reliance, surrender, and confidence. They have surmounted many difficulties and obstacles, and bore many unendurable sufferings and pains. The following verses seek to describe the sighs of such people:

The suffering You cause is more pleasing than having fortune, And Your vengeance is lovelier to me than my own soul. I am in love with both His torment and His favor; How strange it is that I am in love with things opposite to each other. By God, if I go from this thorn of affliction to the garden of delight, I will be one who, like a nightingale, always groans or sighs. How strange it is that when a nightingale starts to sing, It sings melodies of both the thorn and the rose.

The following verses of Nasimi are also beautiful:

I am a suffering lover, O dear One, I will not abandon You; Even if You cut through my chest with a dagger, I will not abandon You. Even if they cut me into two from head to foot like Zachariah, Put your saw on my head, O Carpenter, I will not abandon You. Even if they burn me into ashes and blow away my ashes, They will hear my ashes sigh: O Veiler (of sins), I will not abandon You.

The rank or station of resignation, of being pleased with God and obtaining His pleasure includes all other ranks. The melodies sung in it are: Whatever You do to me or however You treat me, it is good.

O God! Guide us to what You will love and be pleased with, and bestow peace and blessings upon our Master and the Master of the Messengers.

[4] Al-Tirmidhi, “Qadar,” 15; Ibn Hanbal, Musnad, 1:168. [5] Ibn Hanbal, Musnad, 1:391, 452.

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lifeofresulullah · 1 year

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The Life of The Prophet Muhammad: The Battle of Khandaq and Afterwards

The Battle of Khandaq: Part 3

The Prophet Breaks the Hard Rock into Pieces

The activity of digging was going on.

The Companions confronted a hard rock. While trying to break it, several tools like sledgehammers, pickaxes and spades were broken. No matter how hard they tried, they could not break it.

They informed the Messenger of God who was having a rest in the tent made of animal hair. They said, “O Messenger of God! We confronted a white rock. We could not break it. What do you order us to do?”

The Prophet took the sledgehammer of Salman al-Farisi. He hit the rock by saying, “Bismillah”. One third of the rock was broken. He said, “Allahu Akbar! I was given the keys of Damascus. I swear by God that I see the red manors of Damascus now!” Then, he said, “Bismillah!” again and hit the rock with the sledgehammer again. One third of the rock was broken. The Prophet said, “Allahu Akbar! I was given the keys of Persia. I swear by God that I see the city of Madayin of the Chosroes and his white manors!” Then, he said “Bismillah!” again and hit the rock with the sledgehammer; the remaining part of the rock was broken into pieces. The Prophet said, “Allahu Akbar! I was given the keys of Yemen. I swear by God that I see the gates of Sana now!”

All of the conquests informed by the Messenger of God took place during the periods of Hazrat Umar and Hazrat Uthman. Abu Hurayra said to Muslims, “These conquests are only a beginning. God gave the keys of the cities you conquered and the cities that will be conquered until Doomsday to Muhammad (pbuh) beforehand” when he saw those conquests.

The Feast Given to the Army

The Muslims who worked without having a rest in order to finish digging as soon as possible did not have much food to eat. There was a famine and drought in Arabia that year; Madinah was also affected by that famine.

The act of digging was going on.

Once Jabirb. Abdullah went home and said to his wife, “I saw that the Messenger of God was extremely hungry. Nobody else could have put up with that hunger. Is there anything to eat at home?”

His wife said, “By God, I have this kid and one sa’ (3,5 kg) of barley.”

Jabir slaughtered the kid and his wife ground the barley in the mill. They put the meat into an earthenware pot and made some dough. They put the pot into the oven and waited.

When Jabir was about to leave the house, his wife said, “Do not make me embarrassed in the presence of the Messenger of God and the people near him”, implying that the food was not enough.

Jabir went to the Messenger of God and said,

“O Messenger of God! I have some food. Take a few people with you and let us go to my house to eat.”

The Messenger of God asked, “How much food do you have?”

Jabir said, “Bread made of one sa’ of barley and a small kid”

Thereupon, the Prophet, “It is plenty of food and it is very nice. Tell your wife not to take the pot and the bread out of the oven until I arrive!” Then, he said to the people there in the presence of Jabir, “O people of Khandaq! We will go to Jabir’s house to have a feast. Come on.” All of the people of Muhajirs and Ansar who were there stood up.

Hazrat Jabir went home and said to his wife in astonishment, “May God give you goodness! The Messenger of God (pbuh) is coming here to eat with all of the people near him! ‘Inna lillahi wa inna ilayhi rajiun!’ (To God we belong and to Him is our return!) What are we going to do now?”

His wife said, “Did the Messenger of God (pbuh) not ask you how much food we had?”

Jabir said, “Yes he did. I told him how much food we had.”

Thereupon, his wife said, “You will be embarrassed, not me!” She asked Jabir, “Did you or the Messenger of God invite them?”

Jabir said,“The Messenger of God (pbuh) invited them.” Then, his wife said, “He knows better than you do.”

The Messenger of God went to the house of Jabir with all of the Companions that were there. He said to them, “Enter the house without squeezing one another.”

The Companions entered the house in groups of tens.

The Messenger of God said a prayer of abundance. Then, he said to Jabir’s wife, “Call a woman bread maker and make bread together. Take food from the pot with a scoop. Do not remove the pot out of the oven!”

The Prophet took the bread out of the oven with his hands and broke some pieces from the bread. He put some meat on a piece of bread and gave it to a Companion. It went on like that until all Companions ate and were full.

Although everybody ate the meat and the bread, they remained the same.

The Messenger of God said to Jabir’s wife, “Eat the remaining meat and bread yourself and give it away because everybody is hungry.”

Jabir, who had thought he would definitely be embarrassed, stated the following regarding the issue:

“I swear by God that about a thousand people came. All of them ate and were full. However, the pot was still full and the bread was still there. We ate it and then gave it away to the neighbors.”

The Digging of Trenches is Completed

The extraordinary efforts the Companions made while digging the trenches were the most evident proof that they were loyal to God and His Messenger. They never left the place even when they needed to leave without getting permission from the Prophet. It was an example of self-sacrifice and renunciation suitable for the Companions. As a matter of fact, God Almighty witnessed that they were believers and their loyalty was unique by sending down the following verses: “Only those are Believers, who believe in God and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave: those who ask for thy leave are those who believe in God and His Messenger; so when they ask for thy leave, for some business of their, give leave to those of them whom thou wilt, and ask God for their forgiveness: for God is Oft-Forgiving, Most Merciful.”

The Messenger of God and the Muslims took the activity of digging trenches very seriously but the munafiqs considered it unimportant. They worked lazily and they left whenever they wanted without getting permission from the Messenger of God. They sometimes made fun of the Companions who worked very hard and who were examples of belief, loyalty, self-sacrifice and hard work; they also laughed in order to demoralise the believers.

God Almighty stated the following about the inappropriate attitude of the munafiqs:

“Deem not the summons of the Messenger among yourselves like the summons of one of you to another: God doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous Penalty be inflicted on them.”

As a result of the tiring work, the activity of digging trenches lasted for six days. The trench was five ells (3.40 m) deep; it was too wide even for a very good cavalryman to jump over. Only one part was not wide enough because they were in a hurry. It was possible for cavalrymen to jump over that part. The Prophet expressed his concern about that place by saying, “I do not fear that the polytheists can pass anywhere but this place.”

The Messenger of God decided to appoint guards to defend that narrow place during the battle.

Besides, the Prophet had entrance places built through the appropriate places of the trench. He would appoint guards under the command of Zubayr b. Awwam when the enemy army came and settled their headquarters.

#allah #god #islam #muslim #quran #revert #conevrt #revert help team #help #islamhelp #convert help #welcoem to islam

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lifeofresulullah · 2 years

Text

The Life of The Prophet Muhammad(pbuh): Exemplary Ethics of the Prophet

Father, Grandfather and Caressive to all Children

Part.1

VISIT TO ABRAHAM

His servant Hz. Anas talked about Him (PBUH) as follows: “I have never seen a human who is more compassionate towards His family than Him”

The prophet Muhammad (PBUH) frequently visited his son, Abraham, who had been born in the last years of his life at the house of his wet nurse… This place is at the outskirts of Medina and his wet nurse’s husband is a blacksmith. This house was always filled up with smoke that came from the blacksmith’s furnace. In every visit of him to this house, He clasped his son Abraham in his arms and kissed him by smelling him lengthily. During this time, he was a president of a government that dominated over the Arabian Peninsula.

THE SOUND OF A CRYING A CHILD

He was leading the fajr prayer in the mosque. While the general practice he did was to lead a lengthy two rakat fard prayer which was suitable to the spirit of salah by reciting a hundred verses very slowly, in that morning, he completed the salah in a very short time and uttered the greeting. His friends asked:

-O Apostle of Allah! Why have you completed the salah fast?

- I heard the voice of a crying child. I was worried that his parents would be sad.

I LOVE YOU TOO

The journey of Hegira which was made under rough conditions had been completed and now they were entering Medina… Muslim girls of Medina welcomed Him with the chant of “O the White Moon rose over us From the Valley of Wada”. As He was passing in front of them, Hz. Muhammad (PBUH) asked:

“Little girls, do you love me?”

Small girls answered by screaming “Yes”. Then He spoke with the smiling on his face:

“I love you too!..

SHE DESERVED PARADISE

A hungry mother with two daughters in her lap wanted from Hz. Aisha (RA) something to eat. There was nothing other than three dates in the house of Hz. Muhammad (PBUH), who was both a prophet and president. The mother who gave one date each to her daughters was about to eat the third date for herself; however, her hungry children wanted it, too. And the mother gave it to them. In the evening, Hz. Aisha (RA) was still under the influence of the event. When the apostle of Allah came home, she told him about this event, too. The Prophet Muhammad (PBUH) answered:

“That mother deserved Paradise with this deed.”

WELCOME MY DAUGHTER

Hz. Fatima (RA), who was the only remaining daughter of the prophet Muhammad (PBUH) among His seven children after His death and who would continue His generations till Doomsday, had a very special place in his heart. Whenever she came to him, he always welcomed her by standing up,

By kissing her, He used to say “Welcome my daughter!” and let her sit near him by grasping her hand. Fatima also behaved in the same manner to her father. Whenever he expressed his love towards her, he said:

“Fatima is my part, whoever disturbs her, disturbs me too”

A society that had killed their small infant daughters with their own hands until five to ten years before this was watching them. By understanding how valuable benefaction daughters are…

WHEN MALE-FEMALE ARE SEGREGATED

His servant Anas narrates:

A man was sitting near Hz. Muhammad (PBUH). For a while, the man’s son came to him. The man took him and sat him down on his knee and started to kiss him by caring. After a while his daughter came. However, the man did not take her and sat her down on his knee and did not show any interest to her. The face expression of the apostle of Allah changed and asked with a serious voice tone,

‘Why did you not show interest equally?”

RUN TOWARDS ME

He told the equally aged children of his cousin Jafar and his uncle Abbas by facing them:

“Run towards me. Whoever comes to me first, I will give this and that.”

They ran towards to Him (PBUH) and closed down on His bosom and back. The prophet Muhammad (PBUH) kissed them all by embracing … Many times in His life …

YOU ARE MY MOTHER AND FATHER

His Iranian friend Salman narrates:

It was a time near midday. We were sitting at the mosque. The news arrived to us that Hz. Hassan (RA) and Hussein (RA) had been lost. We scattered and started to search the children in Medina and surroundings with all people there along with the prophet (PBUH). Finally, I found them at the skirts of a mountain. They had embraced each other in fear and were looking at a snake a little away from them. The snake directed its head towards them and put its tongue out, hissing… I called to the apostle of Allah, He came immediately. When he saw the scene, he walked towards the snake and the snake ran away. Then, he went to his grandchild. He tried to diminish their fear by touching them with his hands on their faces and at the same time He said:

“You are my mother and father, how valuable you are in the eye of Allah”.

When the fear of the children diminished, he took each grandchild on his shoulders and started to walk towards Mecca.

IS THE SMALL MAN THERE?

One Day with his faithful friend Abu Hurairah, he went to the house of Hz. Fatima (RA). He wanted to see his grandchildren and show affection to them. As he entered the house, he searched Hz. Hassan (RA):

“Is the small man there? “Is the small man there?

While hugging His grandchild, who came to him by running, he prayed at the same time

“O My Allah! I love him; I want You to love him and the ones who love him.”

I FEEL COMPASSION FOR THEM

He put his foster child Usama, the son of Zayd on one of his knees and Hassan (RA) on his other knee. He laid their heads one another and his own head to them and prayed to Allah:

“O my Allah! I want You to show compassion to them because I feel compassion for them.”

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