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lifeofresulullah · 1 month

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The Life of The Prophet Muhammad(pbuh): The Battle of Tabuk and Afterwards

The Death of Abdullah bin Ubayy

Abdullah b. Ubay b. Salul, was the leader of the munafiqs. He worked very hard throughout his life in order to humiliate the Messenger of God, to prevent the development of Islam and to set Muslims against one another. He cast aspersions on many people in order to realize his evil aim. He committed some deeds in order to destroy the solidarity among Muslims when they needed solidarity the most. However, all of his attempts failed due to the help of God Almighty and the precautions of the Messenger of God.

Due to what the organization of mischief that he led did, many verses and even a complete chapter called “al-Munafiqun” were sent down.

Therefore, the Messenger of God acted cautiously against them, controlled their attitudes and took precautions against their plans that aimed to break the alliance and solidarity of the Islamic community.

Abdullah, who used every means that he had in order to break the unity of the Islamic community, died in the month of Dhul-Qada in the 9th year of the Migration.

The Prophet Leads his Janazah Prayer

Abdullah b. Ubay was the leader of munafiqs but his son Abdullah was a very sincere and pious Muslim. It was a manifestation of the power and wisdom of God Almighty, “who brings out the living from the dead and brings out the dead from the living”. The father was the leader of munafiqs but the son was a mujahid…

When his father died, Abdullah went to the presence of the Messenger of God and said, “O Messenger of God! Will you give me your shirt? I want to enshroud my father in it.” Then, he said, “O Messenger of God! Will you lead his prayer and ask for his forgiveness?”

It is very surprising that the Messenger of God took off his shirt and gave it to Abdullah to enshroud his father, who made plans against Islam and worked to realize those plans throughout his life, with it and said, “Inform me when the janazah is ready; I will lead his prayer.”

The Warning of Hazrat Umar

The dead body was ready. When the Prophet stood up to perform the janazah prayer, Hazrat Umar held the garment of the Prophet and said, “O Messenger of God! Did God not prohibit you from performing janazah prayers of munafiqs?”

The Prophet smiled. He said, “I was left free to ask for their forgiveness or not. And I made my choice. God states the following in the Quran: ‘Whether thou ask for their forgiveness or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, God will not forgive them.’ (at-Tawba, 80)”

Then, the Messenger of God (pbuh) performed the janazah prayer of Abdullah b. Ubay and went to his grave.

The Verse that was Sent down

Before long, the Prophet was given the following order by God Almighty regarding the dead bodies of munafiqs:

“Nor do thou ever pray for any of them that dies, nor stand at his grave: for they rejected God and His Messenger and died in a state of perverse rebellion.”

After that, the Prophet did not lead the janazah prayer of any munafiqs and did not go to their graves.

Wisdom

There were many reasons behind the Prophet’s leading the janazah prayer of a man who worked hard to divide the Islamic community throughout his life.

The most important reason was to make people who had gathered around him have belief. As a matter of fact, when the Messenger of God was asked why he gave his shirt and why he led the janazah prayer of Abdullah b. Ubay b. Salul, he gave the following answer:

“My shirt and the janazah prayer I performed will not save him from the torture of my Lord. However, I hope that one thousand people from his tribe will become sincere Muslims thanks to them.”

Indeed, one thousand people became Muslims when they saw that the Messenger of God treated Abdullah b. Ubay so graciously.

Hazrat Umar regretted his act and said, “God and His Messenger definitely know better.”

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

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tawakkull · 11 months

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ISLAM 101: Spirituality in Islam: Part 72

Part 2

The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”

Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.

Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.

Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism, and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’, were continued in increasing dimensions by Maymun of Ahwaz, and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah. Finally, everything ended in complete freedom from religious responsibilities.

According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.

Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.

Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.

Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:

Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).

As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.

On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.

In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.

What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.

Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.

O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.

You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether.

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iqravista · 15 days

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Hello and welcome to "Zahraanhoorain" - your go-to source for entertaining and informative content for children and all the family! Discover a world full of colourful stories, Islamic teachings, exciting videos, and amazing discoveries. Join us for a journey of discovery, enjoyment and the power of inspiration. Join us now and never miss the fun that awaits you!

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heartofashepherd · 4 months

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The Desertion of Petra and the Promise of Christ’s Coming as King (Obadi...

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thebestonlineislamicbook · 10 months

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jami-attirmidhi · 1 year

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JAMI’at-TIRMIDHI: The Book on Business: Hadith 1707

Narrated Abu Mas'ud:

That the Messenger of Allah (ﷺ) said: "A man among those before you was called to reckon and nothing good was found with him. Except that he was a wealthy man so he used to mix with the pople and he would tell his servant to be lenient with the insolvent. So Allah, Mighty and Sublime is He, said: 'We are more worthy of that than him, so be lenient with him.'"

Reference : Jami` at-Tirmidhi 1307

In-book reference : Book 14, Hadith 110

English translation : Vol. 1, Book 12, Hadith 1307

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thevulturesys · 1 year

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IMPORANT MESSAGE

religion should never be forced, it shouldnt be shoved down people’s throats, no one should be killed for having different beliefs. please spread awareness, it takes 0$ to do that. i only ask of you to keep my people in your prayers and speak for them, please please be our voice.

#mahsa amini #islamic republic of iran #isalm iran #iran #iran protests #freedom #women life freedom

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yalnzardc · 1 month

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Dünyadaki hiç bir Müslümanın kanının diğer müslümanın kanından daha değerli olmadığını anlamak zorundayız.

Kendi çocuklarımızın geleceğini, Gazzeli çocukların geleceğinden daha aziz biliyoruz. Ben bunu açıkca kendime itiraf ediyorum. Böyle bir zavallılığımız olduğunu fark ettim.

Bizi yenen Batının bize çizdiği sınırlar sadece fiziki değil zihinlerimizi de sınırlandırmış.

Zaferin tek sahibi Allahu teala bizim tek yapabileceğimiz sefere çıkan Gazzeli kardeşlerimizin yanında durmak.

Yenilgininde mümin kula bir İhsan olabildiğini aklımıza yediremiyoruz.

Batının zihnimizi belirlemesine çok fazla müsaade ediyoruz. Bazen birle biri topladığımızda 5 ediyor bazen 10 ediyor çünkü bizim matematiğimizin içinde bereket var. İsalm matematiğüinde bazen çıkarma işlemi toplama olarak geliyor. Zekat ve infak ile çıkartmak eksiltmiyor.

Gemilerin önüne kendimizi zincirlesek oluyormu acaba böyle olurmu diye konuştuk.

Yük siz taşıyabildikçe Allah size yeni yükler yeni güçler verir. Allah bize taşıyabileceğimiz yükün kapasitesini arttırsın diye, Allah bize biraz daha yük yüklesin diye çalışmaktan başka görevimiz yok bizim.

Elimden gelen her şeyi yapmaya çalışıyorum, gazzeli kardeşlerimiz o zaferi kazandıklarında bizim yüzümüze yine tükürürlerde benim yüzüme biraz daha az tükürürler diye düşünüyorum.

Aramızdan bir mühendis çıktı dediğimizde biz türkiyeden çıktı sanıyoruz ama yo tunuslu bir mühendis müslümanların arasından bir mühendis çıktı ve hamasa insansız hava aracı yaptı. O mühendisi siyonistler şehid ettiler.

Yaşadığın hayatım sorumluluğunu almayı üstlenmemişsin, daha kolay bir hayat yaşamak istemişsin, kendi çocuğunun kanını Gazzeli bir çocuktan daha çok önemsemişsin.

Bahane bulmak konusunda insan denen varlığın üstüne yok bilirsiniz.

Gazzeyi sürekli konuşmak ve gündemde tutmak zorundayız. Unutmayalım, alışmayalım.

#İsmail Kılıçarslan #kitap fuarı

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omgthatdress · 2 years

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For the book recs:

General Recs: Destiny Disrupted by Tamim Ansary (A history of the world written from the Isalmic world's perspective; Ansary, I believe, is Afghan or his family is.), King Leopold's Ghost by Adam Hochschild (this is his best known work, but all his work is excellent), Wisdom Sits in Places: Landscape and Language Among the Western Apache by Keith H. Basso (it's more or less an anthropological ethnography and reporting, but very well written; a good primer for thoughts on decolonizing history and notions of place in the United States).

For British Imperialism specifically: (1) An Era of Darkness: The British Empire in India - Shashi Tharoor, (2) The Blood Never Dried: A People's History of the British Empire - John Neswinger, (3) Lawrence In Arabia - Scott Andreson, (4) Return of the King: The Battle for Afghanistan - William Dalrymple, (5) Empireland: How Imperialism has Shaped Modern Britain - Sathnam Sanghera.

Also: Histories of the Hanged: the Dirty War in Kenya and the End of Empires by David Anderson, and The Washing of Spears by Donald R. Morris (the version with an introduction by Mangosuthu Buthelezi) are both excellent, if not exactly written for non academic backgrounds. Excellent information but at times a little too "high level" for my high schoolers. Also Making Sense of the Troubles by David McKitterick and David McVea ( 2 journalists) if you want to wade into Northern Ireland, conditional loyalty, and all that jazz.

Apologies this got so long! I made a similar list of books for my students earlier this year, so I saw your call and go excited all over again.

I did my best for a list with diverse authors, authors writing about their home countries, and those with critical examination. Finding items written in English or in translation is very difficult and the ivory tower of academia can be a challenge in the extreme.

I hope you find something here that's of interest here, or maybe someone else will :)

Thanks! One of the books I just ordered is The Great Partition by Yasmin Khan, which is a general history of the Partition of India. I've been listening to the Partition podcast by Neha Aziz, which is more about how the partition is remembered, taught, and being preserved.

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quran7 · 6 months

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#quran_kareem #تمبلر بالعربي #تمبلر عربي #quran #قرآن_كريم #قران #اسلاميات #quran kareem #quran ayah #islam #ايات قرانية #ايات القرآن #كلام #ابن القيم #اقتباسات #اقتباس #ادعية #isalmic

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lifeofresulullah · 1 year

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The Life of The Prophet Muhammad(pbuh): The Conquest of Makkah and Afterwards

Ibrahim is Born

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

Ibrahim, the son of the Prophet, was born on this date. Ibrahim, born of Mariya, was the last child of the Prophet.

Abu Rafi, husband of Salma, who was the midwife, gave the Prophet the news of Ibrahim’s birth; he was born in the house in the date grove allocated to his mother near a place called Awali in the upper part of Madinah. The Prophet became very happy when he heard the news and said to Abu Rafi,

“I have given him the name of my ancestor, Ibrahim.”

Ibrahim is Given to a Foster Mother

All of the women of Ansar who had just given birth wanted to suckle the child of the Messenger of God very much. The Messenger of God gave his son to Umm Burda Hawla bint Mundhir to suckle. The Prophet allocated a date grove to Umm Burda Hawla because she undertook the task of suckling his child. Ibrahim stayed with Umm Burda Hawla, his foster mother, until his death.

The Prophet used to visit Ibrahim, his son, very often; he used to caress him and hug him, showing his mercy.

Anas b. Malik, the servant of the Prophet narrates one of his memories about the Prophet as follows:

“I have never seen anyone treating his family more compassionately and more mercifully than the Messenger of God (pbuh).

When Ibrahim was in Awali, Madinah, with his foster mother, the Prophet used to go and visit him and we used to go together with him.

Ibrahim’s foster father (Abu Sayf Bara b. Aws) was an ironsmith. The Messenger of God used to enter the house when it was full of smoke, hold his son, kiss him and return.

Once, the Messenger of God set off to visit him. I was following him. When we arrived there, Abu Sayf was blowing his bellows. The house was full of smoke. I ran to the house before the Prophet and said to Abu Sayf, ‘Stop your bellows! The Messenger of God (pbuh) arrived.’ Then, he stopped his bellows.

The Messenger of God held the child and hugged him. He also uttered some words and talked to the child.”

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tawakkull · 1 year

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ISLAM 101: SPIRITUALITY IN ISLAM: PART 85

New Age in the History Of Sufism: From Practice to Metaphysics

Part 4

What is understood from this definition is that praises, attributes, and names become visible according to the things related with haqiqas of principles, their productions, levels, and places and obtained in this way. In other words, principles are decisive in issues because problems and issues are analyzed and solved according to principles. Besides, issues consist of topics concerning the relation between Haqq and the universe.

The second important characteristic of Miftāḥ al-ghayb is that it has made significant contributions to the transformation of sufism as a discipline with the autocritical property. Hence, in this work, Qunawī determined some criteria with which a sufi can test his/her knowledge. These are some principles that help distinguish- ing authentic marifah from void one. Although Ibn al-ʻArabī had already expressed them in different contexts and disorderly in his works, these rules, which Qunawī calls “investigation principles”, were first introduced by Qunawī systematically and collectively. Qunawī states “the divine science cannot be limited with any measure”, which means that it cannot be confined with a system but it does not mean that it has no criteria. With these principles, the author has developed a framework through which divine science can interpret sufistic ideas that emerged in different eras and regions on common ground. According to him, by virtue of these principles, the differences between apparent and al-ʻilm al-ladunnī (divinely-inspired knowledge), inspirations, and some manifestations by high-ranking sufis are known and it is ascertained whether they are divine or demonic.

Therefore, binding the divine science to certain criteria means that this discipline will become objective, and ideas proposed in this discipline gain an objective foundation. Sadr al-Dīn al- Qunawī’s principles that help reveal the value of metaphysic knowledge also determines the principles of the sufism method proposed by Ghazālī to reach the truth. Thus, it can be argued that Qunawī contributed to the prestige of the discipline of sufism and its legitimacy against al-ulūm al-zāhir (exterior science) and "further developed the process started by Ghazālī and completed it".

Throughout the history of thought, methods of accessing knowledge and the value of knowledge have been the most debated issues. In this sense, wisdom and nass (Quran and hadiths-based evidence) were accepted as a reliable sources of knowledge. However, some metaphysical issues which cannot be explained with religious texts and in which wisdom falls short have brought sufis method of mushahada (manifestation) as a way of obtaining authentic marifah. Thus, with the addition of knowledge of nass and exploratory knowledge, which is theoretically obtained, marifah of Allah (knowledge of Allah) has reached its scientific identity with the name of “the divine science”. However, it is apparent that there is a need for a set of criteria to check the validity and reliability of knowledge that sufis obtained as a result of some practices of purification of self. The principles of analysis mentioned above satisfy this need. In other words, Qunawī’s principles which provide consciousness about the value of the knowledge obtained through mushahada method do not only reveal the value of exploratory knowledge but also prove that sufism is a system with its own means of obtaining knowledge.

Qunawī assessed sufism in terms of the characteristics a field of study should have and determined its themes, principles, and issues; thus, earned it a place among established sciences. He demonstrated the reliability of mushahada method, which sufis use to access knowledge, and the value of exploratory knowledge for the first time in the history of sufism. This achievement by Qunawī also laid an epistemological foundation for sufism, which can also be accepted by theologians and philosophers. By determining principles of analysis, he demonstrated the epistemic value of mushahada method thereby grounding the sufistic knowledge system on a systematic foundation that can be accepted by everyone. At this point, it can be easily argued that the reason why Miftāḥ al-ghayb is regarded as a turning point in the history of sufism is that it has led to the change and transformation mentioned above.

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