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Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day
It was narrated from 'Abdullah bin Khabbab bin Al-Aratt, from his father who had been present at Badr with the Messenger of Allah (ﷺ), that:
He watched the Messenger of Allah (ﷺ) one night when he prayed all night until Fajr time. When the Messenger of Allah (ﷺ) said the taslim at the end of his prayer, Khabbab said to him: 'May my father and mother be ransomed for you O Messenger of Allah, last night you offered a prayer the like of which I have never seen you offer." The Messenger of Allah (ﷺ) said: "Yes indeed. This is a prayer of hope and fear in which I asked my Lord, the Mighty and Sublime, for three things, of which He gave me two and did not grant me one. I asked my Lord not to destroy us with which he destroyed the nations before us, and He granted me that. And I asked my Lord not to let an enemy from without prevail over us, and He granted me that. And I asked my Lord not to divide us into warring factions and He did not grant me that “
Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day 1639
Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 479
He wanted to travel light
The house of Ali was bereft of the usual furniture. When asked, why he, deprived himself of such necessities when he was the ruler of a state, he said, "This life is a journey, and while on a journey one should travel light. I have booked my luggage for the destination- the hereafter."
IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
CAUSES OF EVIL END
There are several causes of evil end at death, such as establishment of innovation, hypocrisy, pride etc. For this reason, the companions feared hypocrisy most. Hazrat Hasan Basari said: Had I known that I am free from hypocrisy, it would have been dearer to me than all the things over which the sun shines. The signs of hypocrisy are fany.
The Prophet said : He Who has got four things in him is called a hypocrite even though he prays, fasts and thinks that he is a Muslim-
(1) to speak falsehood when he speaks,
(2) to break promise,
(3) to break trust when he is entrusted and
(4) to do wrong at the time of dispute (or to break trust after contract.
The companions and their followers gave such an interpretation of hypocrisy that nobody is safe from it. The saint Hasan Basri said : The meaning of hypocrisy is to make difference between open and secret matters, that the tongue and heart are not the same and' the inner and outer things are not the same. The companions of the Prophet used to say : You commit such sins which are more insignificant to you than a hair, but we considered them as great sins at the time of the Prophet. A certain companion said : The signs of hypocrisy are to bate which a man does and which he does, to love one who does an oppresive act and to get dissatisfied with truth. Huzaifa once heard a man rebuking the tyrant Hajjaj and said to him : Do you think that if Hajjaj would have been present here, you could have rebuked him ? He said : I could not have 'rebuked him. Huzaifa said : We considered it a hypocrisy at the time of the Prophet. Hazaifa was an expert in the matter of hypocrisy.
MEANING OF ULTIMATE EVIL END:
The are two conditions of ultimate end.
One of them is greater then the other: If the greater thing becomes strong at the time of death, there is danger.
The second thing is below the first. In this condition, love of the world becomes strong and punishment becomes due. If the hearts of believer is sound and turns away from the attachment of the world, the fire of Hell tells him : believer, take rewards as your light extinguished my flame.
The second cause is weakness of the original faith and attachment of the world over mind.
God says : Say : If your parents, your children, your brothers, your wives, your relatives, your wealth which you hoard, your merchandise, slothness of which you fear and your abode which gives pleasure to you are more loved by you than God and His Messenger and fighting in His way, then wait till God comes with His order-9:24.
Second condition of ultimate end: In this condition, there are two stages one stage is many sins with strong faith and another stage is few sins with weak faith. What man loves comes before his mind at the time of his death. If his love is strong for divine service, God's obedience will become more dear to him at that time if his love is strong for sins, those will come to him at that time. He who commits sins off and on, remains, aloof from this danger. He who does not commit any sin, remains far distant from this danger. This can be understood from dreams. Man dreams such thing which he is accustomed to do. He who comes of age will not see in dream the actual act of coition if he did not do that previously. This is contrary in the case of one who did the act of coition. Death is like sleep. Everything becomes vivid at the time of death. The dreams of virtuous men are opposite to those of the sinners as things which are uppermost in the minds of the former are contrary in the minds of the latter. If one does good works continually and keeps his mind for long from evil thoughts, they become of his habits and they become principal things at the time of his death. He courts death upon a thing which he used to do and he will be resurrected upon that condition.
A curry seller was taught to recite at the time of his death the Kalema. Shahadat but he was saying five, six. Thus he was engaged in counting before his death. A certain A'ref said : Arsh is a valuable jewel. Its light sparkles. The condition in which a man remains is reflected in Arsh. When the swoon of death comes that reflection is disclosed to him. Similarly his picture will come out on the Resurrection Day. A sleeping man can know what will happen in future from the Guarded Tablet (Lauhe Mahfuz). This is reflected in true dreams. So fear of ultimate end is great. The saint Sahal Tastari said : I saw in dream that I entered Paradise. I saw there about 300 Prophets and asked them : What was the most fearful of all the fearful things which you saw in the earth ? They said : Evil end. Sudden death is not good. There is such a condition in sudden death when evil becomes strong and rules over the heart. About martyrdom, it has been said that at that time soul comes out in such a condition that the heart does not contain except love. Such a man stands in the row of fight after giving up all connections in the world. He then purchases the next world in exchange of the world as
God said : God purchased from believers their lives and properties in exchange of Paradise for them-9 : 111.
If he entertains any thought about victory, booty, heroism or power, he does not gain that state of martyrdom.Now it is clear to you about the evil end and its causes. So be prepared for good state at the time of your death, engage yourself in the divine service of Lord, remove your attachment for the world save your limbs from sins and save your mind from evil thoughts. Try for these things, so that your mind may be pure. The present breath may be your last breath. So don't put off anything when you sleep. Sleep in pure state and remember God. What is uppermost in your mind at the time of sleep remains uppermost at the time of getting up from bed. Death and resurrection are like going to sleep and getting up from bed. Similarly the state of mind in which you go to sleep will remain when you get up. Believe it as sure. If you have not attained the fortune of seeing it with your deep inner sight, you will remain in great anxiety. Men are in loss except the learned. The learned also are in loss except those who are engaged in good works. They are also in loss except those who work sincerely and they shall be also in difficulty except those who remain satisfied in the world with only what is necessary for them.
What is necessary for you in the world is food, cloth and abode. Everything else is unnecessary. Food is necessary in such quantity as can keep your backbone erect and save your life. So you should take such quantity of food. You should not desire food more than what you wish to give out as urine and stool, as there is no difference in taking food in and letting it out. Both are necessary. Your Taqwa or God fear is expressed in three things, time, quantity and kinds of food. Regarding time of food it is sufficient to take food once in 24 hours and its quantity shall not be more than one third of your stomach. Don't search for tasteful and rich dishes. If you can adopt these three things, you will be able to give up doubtful foods and you will then get peace by eating lawful foods.
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The Words - The Tenth Word - Part 35
TENTH TRUTH: The gate of Wisdom, Grace, Mercy, and Justice, the manifestation of the Names the All-Wise, the All-Munificent, the All-Just, and the All- Merciful. The Majestic Owner of all existence displays such manifest wisdom, evident grace, overwhelming justice, and comprehensive mercy in this impermanent world, transitory testing ground, and unstable display hall of the earth. Is it conceivable that He would not have permanent abodes with immortal inhabitants residing in everlasting stations in His visible and invisible, corporeal and incorporeal realms ad so He would allow that all these realities of wisdom, grace, mercy, and justice to decline into nothingness?
Would the All-Wise choose us to receive His direct and universal address; make us a comprehensive mirror to Himself; let us taste, measure, and get to know the contents of His treasuries of Mercy; make Himself known to us with all His Names; love us and make Himself beloved by us—and then not send us to an eternal realm, an abode of permanent bliss, and make us happy therein?
Would He lay on every being, even a seed, a burden as heavy as a tree, charge it with duties as numerous as flowers, and appoint to it beneficial consequences as numerous as fruits, while assigning to them purposes that are relevant only here? Why would He restrict His purpose to this worldly life, something less valuable than a grain of a mustard seed?
Would it not be more reasonable for Him to make beings in this world as seeds for the immaterial world of meanings and essences, where the true meanings of everything here will be manifested, and as a tillage for the Hereafter, where they will yield their true and worthy produce?
Would He really allow such significant parades and performances (as we witness) to be purposeless, void, and futile? Why would He not employ them for the sake of eternity in the Eternal, Immaterial World of Meanings and Essences, so that they might reveal their true purposes and fitting results there?
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In the life of this world, everyone is a guest and his wealth a loan. The guest will part and the loan will be returned.
Abdullah ibn Masud (Radiallahu Anhu)
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Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day
It was narrated from Anas, from on of the companions of the Prophet (ﷺ), that:
The Prophet (ﷺ) said: 'On the night on which I was taken on the Night Journey, I passed by Musa and he was praying in his grave.'
Sunan an Nasa’i:20 The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day 1638
IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
MEDICINE FOR ACQUIRING FEAR OF GOD: There are v.o modes of generating fear. This is explained by an illustration. When a child remains in a room, he does not fear when a ferocious beast or a snake comes to him. Even he extends his .hand to catch them. If his father comes there, he fears them and flees away. When the child sees his father doing so, he also flees away out of fear. The second mode is that his father fears as he knows the destructive poison of the snake and ferocious attack of the beast. The child has got fear only from hearing from his father about their nature as he has full faith in his father. Similarly there are two modes for fear of God. The first mode is the fear of His punishment and the second mode is to fear Him.When death came to Solaiman Taimi, he said to his sons: Read out to me the Hadith which contains words of ultimate end and remind me of the words of hope till I can meet Him with good idea. At the time of the death of Sufian Saori, he called the,. learned men who sat round him and made him hear words of hope. At the time of the death of Imam Ahmad-b-Hanbal, he said to his son: Let me hear those traditions which contain words of hope and good idea. God revealed to Prophet David: Make Me dear to My servants. He asked God: By what means? God said: Remind them of My mercy and gifts. So fortune means to court death with love of God.
The learned and the pious men fear those verses of God which excite fear.
God says: 'Fear God as is due to Him'-3: 102.
Most of the people fear punishment. The second kind of fear is high and that is to fear God, to fear to remain distant from Him, to fear falling of screen between Him and His servant. The saint Jun-Nun said: The fear of Hell is like a drop of water when compared with the fear of separation from God. The general believers fear like the fear of a child of a snake. That is on account of blind faith. This fear is weak and it goes away on the first onslaught.
God said after creation: -'These are the dwellers of Paradise and I don't care. These are the dwellers of Hell and I don't care'. If it occurs in your mind that He will not punish without sin and will not give rewards without divine service, then think over the matter that He helps the worshipers in such a way that they are compelled to worship whether they wish or not and He helps the sinners with sins in such a way that they are compelled to commit sins whether they wish or not. Is it for their past sins? Has the past any limit? Is it for his first sin which was recorded in his book of deeds? The Prophet said to this effect that there was altercation between Adam and Moses before their Lord. Moses said to Adam that for his fault. God sent down his descendants from heaven to the earth. Adam said: How many years before my creation, did you come to know that He had written the Torah? Moses said: 40 years before. Adam said: Did you not see therein that Adam was misguided being disobedient to his Lord? Moses said: I saw it. Adam then said to Moses: You now impute fault to me for such an action which God recorded 40 years before it was done by me, or before my creation. Thus Moses quarrelled with Adam.
So those who come to know the original cause which arises from the light of guidance enquire about the secret causes of Taqdir. Those who believe it only by hearing are included within the general believers. These two classes acquire the quality of fear as every person falls within the clutches of a mighty power just as a boy falls within the clutches of a ferocious beast. God created the ferocious beasts of this world as well as of the next and instruments of punishments. According to the dictates of the orignal fate one is guided towards that for which he was created. He created paradise and its dwellers and made subservient to them some instruments or causes inspite of their willingness or unwillingness. He created Hell and its dwellers and their punishments or causes inspite of their willingness or unwillingness. So whoever sees himself immerged in the current of Taqdir, it is inevitable that he should fear. This is the fear of those who recognise God. He who has not been raised to the stage of deep insight has got the only means of hearing the Quran and Hadis and reading the actions and behaviours of the God-fearing. Those who are free from this fear belong to the party of Pharaoh and the fools. Our Prophet is the leader of men past, present and future, yet he was the most God fearing man.
It is reported that he led funeral prayer of a boy and said: God, save him from the punishment of the grave and Hell. In another narration, he heard a person say: What a joy for you, a sparrow out of the sparrows of Paradise. He was dissatisfied with that and said: Who will inform you that it may be otherwise. By God, I am the Apostle of God, I don't know what will be my case. God created Paradise and its dwellers. They will not increase or decrease. When one of the dwellers of Ahle-Suffa died, his mother cried: Happy are you, you are a bird of Paradise. You have migrated to the Prophet and is a martyr in the way of God.
The Prophet said: Who will inform you that perhaps he uttered such a word which did not do any benefit, to him and perhaps he was miser in such a work which did not do him any injury.
The Prophet said: The chapters Hud and such like chapters, chapter Waqeah (56Q). chapter Eja-Shamsu Kobberat (81 Q), chapter Naba (78) made my hairs grey. There are verses of fear in the Quran from the beginning to the end for those who read it with care and meditation. The Prophets remained in fear inspite of the shower of mercy on them as they were not safe from the contrivance of God. When the Prophet Abraham was thrown into fire, he said: God is sufficient for me. This was his greatest invocation in his great trail. Gabriel met him in the fire and asked him: Have you got any necessity. Abraham said: I have got no necessity from you. God is sufficient for me. He fulfilled his word for which God gave him this news: And` Abraham is he who fulfilled-53:37.In the battle of Badr when the strenght of the Muslims was weak, Prophet prayed : God, if You destroy this small party, there will remain in the world not a single man to worship Thee.Hazrat Abu Bakr then said : What your Lord has promised with yoiu will certainly come true.The Prophet Jesus will be asked on the Resurrection Day Did you say to the people : take myself and my mother as Lords besides God? He will reply : You are pure, what right have I got that I will tell them over which I have got no control. If I had said that, you know it best. You know what is in my mind, but I do not know what is in your mind. If you punish them, they are your mere servants and if you forgive them, you are and Almighty, Most Wise-15:116.Nobody can be safe about his condition as the heart of a believer is confined within two fingers of the Merciful and human mind changes more than the bubbles of hot water. He who remains safe from the contrivance of Lord is ignorant. A sage Bald : If anybody gets llalyldllll ll on his death 11ea1 file of the Ka'ba and upon Islam on his death near the Black stone, I would prefer to die upon Islam, as I do not know what will be the state of my mind between the door of the
Ka'ba and the Black stone. The saint Abu Darda'a said : By God, the faith of one who remains sure that his faith will not be snatched at the time of his death will surely besnatched away. The sage Sakil said : The fear of ultimate end of the truthful occurs at every step and every condition. When Sufiyan was about to die, he began to weep and tremble. He was asked : Abu Abdullah, you should have hope as God's forgiveness is greater than your sins. He said : Do I weep for my sins ? If I had known that I would die upon Tauhid, I would not have cared to meet my Lord with mountainful of sins. The Prophet said : 0 my disciples, you fear for your sins and we Prophets fear infidelity. There is a tradition that a certain prophet was complaining to God for several years of hunger, lices and want of cloth. God sent to him revelation : My servant, are you not satisfied that I have saved you from infidelity ? Even you would have prayed then for wordly comforts. Then he placed earth on his head and said : Lord, I am satisfied. Save me from infidelity.
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The Words - The Tenth Word - Part 34
Breaking a promise is base humiliation and therefore irreconcilable with His Sanctity’s glory. Failure to carry out a threat can arise either from forgiveness or impotence (ignorance). Unbelief is an unforgivable crime.
The All-Powerful is exempt from and far above all impotence.
All who teach this and bear witness to it are all agreed on this fundamental, even though they follow different paths of thought and approach. Their testimony has the authority of learned consensus.
Each of them is a guiding light of humanity, the cherished one of a people and the object of their veneration. In importance, each is an expert and authority on this matter. In any art or science, two experts are preferred to thousands of non-experts, and two positive affirmers are preferred to thousands of negators in a report’s transmission.
For example, the testimony of two competent men that they have sighted the crescent moon marking the beginning of Ramadan nullifies the negation of thousands of deniers.
In short, this world contains no truer report, firmer claim, or more evi- dent truth than this. The world is a field, and the Resurrection is a thresh-ing-floor, a harvesting-ground for grain that will be stored in Paradise or Hell.
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TAFAKKUR: Part 343
THE NECESSITY OF DIALOGUE
The word "dialogue" derives from two roots: "dia" means "through" and "logos" comprises many overlapping semantic fields and signifies, among others, "word" and "meaning". For us the word dialogue, which is also used in music and literature, is particularly important because of its meaning of "deliberation and conversation between individuals and groups."
In a dialogue, it is as if the meaning flows in separate rivers running beside one another in their own channel. This stream has a dynamic nature; it changes and grows. At times these rivers join together in a reservoir with a communal semantic or a lake of reconciliation.
The aim of a dialogue, in spite of differences of opinion and conviction, is to gain understanding and acceptance. The word "dialogue" is therefore distinct from the word discussion. Those who engage in dialogue do not seek to defeat or silence the other person, nor do they adopt a defensive attitude at the outset. They seek to find out, to learn and to understand collectively.
Dialogue implies being amenable to another person's point of view. It requires that one pay attention and listen to another individual so that the heart and the mind might "open." This mutual acceptance makes it possible to understand each other, learn together, and make a collective contribution. A wise person once stated, this process causes an endless deepening of meaning like two mirrors that reflect each other.
Dialogue is also one of the most effective means in the struggle against negative conditioning, prejudice, and fanaticism.
Certain qualities are essential if a dialogue is to be effective, and these qualities are: sincerity, humility, and epistemic curiosity.
Goodwill engenders trust. Mutual trust is the most important condition for the expression of deeper thought and feelings. Openhearted people do not fear communication with or the influence of others.
One of the greatest virtues is being able to set aside oneself for the sake of others. Sincerely humble people are aware of the limits of their abilities and always back away from transgression.
Humility implies the notion that we know little and still have much to learn. It also implies the willingness to change and develop in accordance with all that we have learned.
In dialogues that are governed by humility, both sides search for the boundaries of their available knowledge and notions and, they both depart to discover unknown places. They travel from the familiar to the unfamiliar.
The nature of people enables them to be curious and search for truth. This basic drive should be a primary component of a healthy foundation for dialogue.
Together we can search for the answers to these questions among many others:
Who are we?
Why do we exist?
What is our origin?
What is the destination of our journey?
What is our relationship to the Creator?
What is the relationship among people, life, and the universe?
What is the relationship between faith and science?
How should we interpret critical thinking?
Are their metaphysical laws, just as there are physical laws?
Most likely, the deepest desire of a person is to bequeath to subsequent generations, who will inhabit this aged earth until the end of time, something essential and of fundamental importance, thus giving to his own transiency an aspect of something that is long lasting.
Affection, virtue, compassion, fairness, and concord are universal aspects of spiritual enlightenment and happiness that will never lose their value. They are the conditions of a meaningful and blessed life and comprise the best legacy we could wish to leave others.
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I caution you about speaking unnecessarily.
A person has said enough by restricting his speech to necessity.
Abdullah ibn Masud (Radiallahu Anhu)
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The Words - The Tenth Word - Part 33
Is it reasonable to ask concerning the All-Majestic One, Who installs the atoms of all living beings in their respective bodies with perfect orderliness with the command of Be! and it is, and thus creates disciplined, wellorganized armies—is it reasonable to ask how He can re-assemble these atoms and bodily members, which have already known each other in perfectly organized battalions of bodies, after they have dispersed?
You see with your own eyes the numerous designs made by God as signs, similitudes, and analogies of the Resurrection. He displays them in every era, the alternation of day and night, even in the coming and going of clouds. If you imagine yourself a thousand years in the past and then compare past and future, you will see as many examples and analogies of the Resurrection as there are centuries and days past. If, after this, you still con- sider bodily Resurrection improbable and unacceptable to reason, there is something seriously wrong with your powers of reasoning.
Concerning this truth, the Supreme Decree says: Look upon the imprints of God’s Mercy, how He revives the earth after its death. He it is Who will revive the dead [in a similar way]. He has full power over everything (30:50). In short, there is nothing which makes the Resurrection impossible, and there is much necessitates it.
The glorious and eternal Lordship, the all-mighty and all-embracing Sovereignty, of the One Who gives life and death to this wide and wonder- ful earth as if it were a single organism; Who has made it as a pleasing cra- dle and handsome craft for humanity and animals; Who has made the sun a lamp that gives it both its light and heat; Who has made the planets transports for His angels—such Lordship and Sovereignty cannot be con- fined to a mutable, transitory, unstable, slight, and imperfect world. Thus there is another realm, one worthy of Him, immutable, permanent, stable, great, and perfect. He causes us to work for this realm and summons us to it. Those who have penetrated from outward appearances to truth, who have been ennobled by proximity to the Divine Presence, all spiritual “poles” endowed with light-filled hearts, and those with enlightened minds, testify that He will transfer us to that other kingdom. They teach us that He has prepared a reward and a requital for us there, and that He gives us His firm promises and stern warnings thereof.
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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 477
He was dispirited because he had no guest
One day Ali felt unusually dispirited and dejected. When asked about the reason for his unusual dejection he said that he was feeling dispirited because he had received no guest for a week.
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
ROOT OF FEAR: The root of fear is knowledge and its fruit is fear of unlawful things and fear of doubtful things. God gave speciality to fear by keeping His relation with it. He says : God will not accept its flesh and blood, but He will accept from you Taqwa or God-fear-37: 22 Q. Taqwa means to give up unlawful things owing to fear. For this reason,
God says : The most honorable of you is one who is most God fearing-49 : 13.
He therefore gave order to fear Him to the predecessors and successors.
God says : I ordered those before you who were given the book and you to fear God.
God says : Fear Me if you are believers. He made fear compulsory on the believers.
For this reason, a believer is not free from fear. If he is weak in faith, his fear also becomes weak.
The Prophet said with regard to God-fear : God said : men. I gave you dynastic honour and you also gave superiority to dynastic honour. Now take your dynastic honour and establish Mine, I said : He who is most God fearing amongst you is the most honorable of you. You did not admit it, you gave superiority to one who is rich. He will then address the God fearing men: 0 God fearing men, where are you? A standard will be raised for this and they will follow it and reach their destination and enter paradise without account.
The Prophet said: God fear in the root of all wisdom. The Prophet told Ibn Mas'ud : If you wish to meet me, fear God after my death. The saint Fazil said : He who fears God will be led to every good. The saint Shibli said : On the day I feared God, the door of my wisdom and admonition was opened in such a way which I did not see before. The sage Ihya-b-Ma'az said : Two virtues of a believer-fear of punishment and hope of forgiveness assume such state as that of a hare between two tigers. Moses said : God will say on the Resurrection Day : There is no such person whose account I will not take or into whose accounts I will not enquire. I will not however take the accounts of those who feared unlawful things as I shall feel ashamed to take their accounts. They are more honorable than two await them for accounts.
God says : For him who fears the Glory of his Lord, there are two gardens-54 : 45Q.
The Prophet said : God says : By my honour, I will not place two fears and to securities upon My servants. If he lives without fearing Me in the world, I will throw him in fear in the next world. If he fears Me in the world. I will make him free from fear in the next world.
The Prophet said : Everything fears one who fears God and God shows fear from everything to one who fears other than God.
The Prophet said: He who fears God most amongst you and daily observes most the injunctions and prohibitions of God is an experienced wise man. The saint Ihya-b-Ma'az said : The son of Adam is unfortunate. If he feared Hell as he fears poverty, he would have entered Paradise. The saint Jun-Nun said : Whose fears God much, his love for God deepens and his wisdom is purified. He also said that fear should be much more than hope. If fear is strong, mind becomes disturbed. The sage Abul Hussain Jarir used to say : Fear of misfortune is the sign of fortune, as fear is like a string between God and His servants. When it is severed, he is destroyed with the destroyed thing. The saint Sahal Tastari said : God fear will not come in you till you do not eat lawful things. The saint Abu Solaiman Darani said : If mind is ruined, fear goes away. Hazrat Ayesha asked : Prophet of God,
God says : Those who have been given wealth, spend and their hearts are fearful.
Can such men commit theft and fornication ?
The Prophet said : They can not commit theft and fornication, rather they fast, pray, pay zakat, but they fear whether those will be accepted or not. So there are innumerable saying about the merits of fear.
Hope and fear are mixed up together. He who hopes to get his desired thing fears for its loss. For this reason
God says : They pray to Me out of hope and fear. He says : They call their Lord out of fear and hope.
God says : What is the matter with you that you do not hope for the sake of God? It means : Why don't you fear Him.
God says : Laugh little and weep much.
God says: They weep and their fear increases.
The Prophet said : If the two eyes of a believer shed tears so small as the head of a bee and it flows down his cheek, God will make that place unlawful for the fire of Hell. He also said : If the mind of believer trembles owing to fear of God, his sins fall down like the falling down of the leaves of a tree.
The Prophet said: God, give me provision of two eyes shedding profuse tears.
The Prophet said : On the day on which there will be no shade except the shade of God, God will give shade to seven persons. He mentioned about that person also who shed tears through his two eyes remembering God in loneliness. Hazrat Abu Bakr Siddiq said : Let him weep who can weep and let him assume weeping who can not weep. The saint Abu Solaiman Darani said : The face of one whose eyes shed tearswill have no uncleanliness on the Resurrection Day. If his eyes shed tears, the first drop of tears will extinguish fire like ocean. If any man shed tears among a party of men, God will not punish that party of men. The saint Sulaiman said: Weeping comes from fear, and hope and pleasure come from love and attachment. Hazrat Abdullh-b-Amer said : One drop of tears is dearer to me than the charity of one thousand gold coins. Hazrat Hanzalah reported: We were once near the Prophet who was giving us sermon. Our minds became soft for that and our eyes shed tears. Thereafter we returned to our houses and began to talk worldly matters with our wives. We forgot the state in which we were near the Prophet. We thought that we have turned hypocrites. I said: Prophet of God our mind became soft when we were near you and our eyes shed tears. When we returned to our houses and mixed with our wives that state of mind went away.
The Prophet said: Hanzalah, had you been in that state of mind all along, the angels would have handshaked with you in your paths and beds. Hanzalah, mind changes every moment.Hazrat Ali said to one of his sons: darling fear God in such a way that if earth-load of virtues is given to Him. He will, not consider it as fit to be accepted from you and hope for mercy of God in such a way that if earth-load of sins is given to Him. He will forgive you. For this reason Hazrat Omar said: If all men are called for entering Hell except one men. I hope that he shall be myself. If all men are called to enter Paradise except one man, I fear I may be that man. This is the end of hope and fear.
The Prophet said: Some one will do the deeds of a dweller of Paradise for fifty years, even there will remain only half a cubit distance between him and Paradise. Then suddenly his fate comes and his death ends with the deeds of a deweller of Hell. So everybody should be fearful of his ultimate end. Hazrat Ihya-b Maaz said: He who worships God only for fear of God, is immerged in the sea of thoughts. He who worships God hoping only His mercy, wanders in the field of mistake. He who worships God out of fear and hope, is established on the high way of remembrance of God.It is better that there should be increase of fear before death. When death becomes near, hope and good idea are better. Whose desires to meet with God, God also likes to meet with him. When there remains no object of love except remembrance of God and thoughts about Him and His creations then the world becomes prison to him, as prison means such a place where one can not meet his beloved things Death releases him from that prison and he is awarded such thing as "no eye hath seen, no ear hath heard and no heart hath conceived". So it is better to accept the advice of the Prophet who said: 'God, give me the provision of Thy love and the love of those who love Thee and the love of those who lead towards Thy love. Make Thy love to me dearer than cold drink'. So at the time of death, hope should be strong as it leads to love. Before death, fear should be strong as it burns passions and roots, out from mind the love for this world.
For this reason, the Prophet said: Let nobody die among you without having a good idea about his Lord.
God says: I act according as My servant entertains idea about Me. So let him entertain any idea bout Me what he likes.
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Reminder Ramadan Kareem Eid Day Takbir 🌹#s3salim
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Reminder Ramadan Kareem #s3salim
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TAFAKKUR: Part 342
COMMON GROUND BETWEEN ISLAM AND CHRISTIANITY: Part 2
As the Bible and the Qur'an agree on many things, why then do Muslims and Christians perceive each other so differently and so often misunderstand each other? Such a question, of course, deserves an in-depth, multi-faceted answer; however, we will look at just one of those facets: a difference of emphasis and vocabulary.
Muslims tend to emphasize right action, while Christians tend to focus on right belief. Consequently, when Christians hear Muslims say that they are earning merit through their good deeds, they jump to the conclusion that Islam is a religion of works, not faith, and that Muslims are trying to earn their salvation, which no one can do. Also, Christians, disturbed by Muslims' emphasis on imitating the prophet Prophet Muhammad, perceive Muslims as legalistic and fixed on externals rather than on such transforming internals like as love. They not realize that for Muslims, good deeds earn merit only if one has faith, and that it is love of the Prophet that leads them to follow his example.
In turn, when Muslims hear Christians talking about freedom and love, they believe that Christians can sin as much as they want and still enter Paradise, a perception bolstered by the immorality of not only ordinary people but also of the highly visible religious and political leaders in the West. Muslims fail to understand that the love of God prevents pious Christians from sinning. And there are other similar vocabulary problems resulting in misunderstanding and misperception that are exacerbated by the natural belief that theirs is the true and final religion. This misguided attitude causes both Muslims and Christians to exaggerate any potential difference to its worst extreme, and to forget that their own religions have the same concepts, albeit sometimes de-emphasized or expressed differently.
Not all differences are a matter of misperception; a few are even fundamental. The most important one concerns the nature of God. Both Christianity and Islam agree that God is the Creator of the universe, the source of truth, omniscient, omnipotent, omnipresent, eternal, full of compassion and mercy, but also the One who dispenses justice. Despite this agreement, however, Christians believe in a Trinity, three persons in one Godhead: the Father, the Son (Jesus), and the Holy Spirit. In contrast, Muslims (and Jews) assert that Jesus is not God, but and that God is one without any has no partners (Qur'an 37:4; Deuteronomy 6:4).
A second major difference is the concept of atonement. Christians believe that Jesus died as a sacrifice for everyone's sins (Hebrews 9:26; 1 Peter 1:2, 19; 1 John 2:2), which becomes effective for the individual upon his or her confession of belief to those who believe in Jesus (John 3:15-18; Romans 1:16). In Islam, though, sacrifices do not atone for sin but represent one's devotion to Allah. Consequently, no sacrificial intercessor is necessary or possible (Qur'an 2:256). Instead, God forgives those who sincerely repent and make right correct their previous wrongs.
Although the disagreement on the nature of God and on the atonement of Jesus seems unresolvable, most differences are more a matter of emphasis rather than of disagreement.
Christianity stresses right belief and faith, but no Christian would deny that they should do good deeds and have good behavior. On the contrary, they "work" hard to please God because of their faith. Muslims, on the other hand, assuming that faith is necessary, prefer to emphasize the practical side of perfecting their faith via good works. Christians and Muslims agree that faith is necessary and that good works are important.
In reality, if one were simply to watch the outward behavior of pious Muslims and Christians in their daily lives, it would be quite difficult to know who was a Muslim and who was a Christian-for the pious of both religions who love their God and who have surrendered their lives to Him pray much, help the needy, and are kind towards their neighbors and their families. Due to its shortness, this article will necessarily make broad generalizations that have many exceptions.
All hadiths not given a source come from the book The Sayings of Muhammad by Allama Sir Abdullah Alal-Ma'mun Alal-Suhrawardy, who affirmed their authenticity (p. 18).
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Knowledge is not giving big talks, but it is to have awe, fear and adab (respect) of Allah.
Abdullah ibn Masud (Radiallahu Anhu)
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Ramadan Kareem Dua Day - 30 #s3salim
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TAFAKKUR: Part 341
COMMON GROUND BETWEEN ISLAM AND CHRISTIANITY: Part 1
For many, Islam and Christianity have little in common. More than a few Christians misperceive Islam as a religion of the sword and of oppression, while many Muslims see Christianity as permissive and rampant with sin. Yet, much of this misperception arises from the different emphases and vocabulary peculiar to each religion. In fact, most of their practices and beliefs are quite similar, as they should be, since they came from prophets of Allah (God). By reading key concepts in the Bible, the Qur'an, and hadiths (traditions of the Prophet), we can see their common points.
FAITH AND WORKS
To receive the favor of Allah, faith and works are crucial. The Prophet Muhammad stated that faith is required to enter Paradise (Muslim 1:96), and the Apostle Paul wrote that, "the righteous will live by faith" (Romans 1:17). In both religions faith goes hand in hand with good deeds and requires them to perfect it (Qur'an 2:177; James 2:22). Indeed, Jesus says that only those who do God's will can enter heaven (Matthew 7:21).
Just as faith without works is dead (James 2:17), so, too, is it dead without love.
LOVE OF ONE'S NEIGHBOR
Muhammad affirmed: "You will not believe as long as you do not love one another" (Muslim 1: 96) and "No man is a true believer unless he wants for his brother that which he wants for himself" (Bukhari 1:12). Concurring, Jesus said that to love your neighbor as yourself was like loving God (Matthew 23:37-39).
Although the word "love" appears less frequently in the Qur'an than in the Bible, the notion of love permeates it. True love consists of right action towards one's neighbor, of taking care of others, of and helping those in need. In verse after verse, the Qur'an enjoins believers to be charitable to orphans, widows, travelers, and the poor. According to one hadith: "The best Islam is that you feed the hungry and spread peace among people you know and those you do not know." Similarly, Jesus tied Peter's loving him to taking care of his disciples (John 21:15-17), and John asserts that those who do not help a brother in need when they are able to do so do not have the love of God in them (1 John 3:17).
LOVE OF GOD
Love of neighbors is a cornerstone of both Islam and Christianity, but love of God is the foundation. Such love is expressed in many ways, but let's look at four: prayer, repentance, contentment, and surrender to God.
People desire to be with and talk with those they love. Thus, Christians and Muslims who love God "pray continually" (1 Thessalonians 5:17) and "remember Allah much" (Qur'an 33:21). Prayer is a cleansing activity, partially because engaging in it allows people to see God's greatness and their own unworthiness. Such understanding brings repentance, which is essential to receiving God's approval and forgiveness (Qur'an 20:82; Muslim 2:1142; Matthew 4:17; Mark 1:15; Luke 5:32; 15:7).
Through cycles of prayer, repentance, and forgiveness, the believers' love of God grows. This gradually results in a weakening of the desires for worldly things, the cause of discontent. Becoming content with what God has allotted them, they "give thanks in all circumstances" (1 Thessalonians 5:16-18), whether good or bad. Such believers are loved by people and by God, as one hadith says: "Desire not the world, and God will love you; and desire not what men have, and they will love you."
To be fully content means to be surrendered to Allah, a key concept in Islam. Indeed, the word "Islam" is understood to mean surrender, as it says in the Qur'an (3:19): "The religion before Allah is Islam." Christianity believes the same, for as Jesus said, the greatest commandment is to "Love the Lord your God with all your heart and with all your soul and with all your mind" (Matthew 22:37). In other words, give your entire being to God.
Those who completely devote themselves to God are, naturally, are the closest to Him. Yet God is near all believers. Christians believe that God, in the form of the Holy Spirit, lives within them (1 Corinthians 6:19). For Islam, the indwelling concept is not prevalent, but God is nearer to the believer than his jugular veins (Qur'an 50:16) and says: "When my servants ask you about me, tell them I am near, I hear the prayer of the one who calls upon Me" (Qur'an 2:186).
Both Christianity and Islam teach that those who love God, believe in God, and do good deeds will receive rewards (Matthew 5:5-11, 6:1-6 10:41-42, 16:27, 1 Corinthians 3:14, 9:17, Ephesians 6:8, Qur'an 2:62, 3:144,145,148). The best reward, of course, is eternal life in Paradise.
Who gets this reward? In both religions, the answer is quite controversial. There are those who say that only adherents to of their own religion-whether Christianity or Islam-go to Heaven. Many Christians confidently assert that only those who believe in Jesus will have eternal life (John 3:18, 11:25-26), and many Muslims affirm just as strongly affirm that only those who believe in Allah and accept Muhammad as His Messenger will enter Paradise.
In both religions, however, others disagree. Some Christians claim that it is necessary only that one has to believe in God and try to do good (Matthew 7:21, 10:42, 25:31-46). Likewise, some Muslims who agree with this view cite the Qur'an (2:62): "Believers, Jews, Sabaeans, or Christians-whoever believes in God and the Last Day and does what is right-shall have nothing to fear or to regret."
Adherents to both religions concur, though, that eternal life is a gift of God and based completely upon His mercy (Romans 9:15-16, Qur'an 3:74, 10:99-100; Bukhari 7:577). Nevertheless, God does not reject anyone who comes to Him: "Draw near to God and He will draw near to you" (James 4:8), and "He who loves to meet Allah, Allah also loves to meet him. . ." (Muslim 2:1120).
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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 476
Two wrongs cannot make a right
When, after the Battle of Siffin, Muawiyah began harassing the people by making raids into the territory adjoining Syria, the Governor of Ali, Kameel b Ziyad, suggested that he should be authorized to lead retributive expedition into Syria. Ali turned down the suggestion saying, "Two wrongs cannot make a right. Let Muawiyah take pleasure in harassing innocent people. I cannot resort to such measures."
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