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MAKTUBAT IMAM RABBANI: First Volume, 261st Letter

This letter, written to Sayyid Mir Muhammad Numan, informs of the value of namaz and the virtues peculiar to namaz:


I thank Allahu ta'ala. I send my prayers and salam to His beloved Prophet Muhammad ‘alaihissalam’, and I pray for you. My Dear Brother! May Allahu ta'ala promote you to true ranks! Know that namaz is the second of the five pillars of Islam, of the five fundamentals of the din. It has accumulated all other kinds of worship within itself. Though it is one-fifth of Islam, it has become Islam itself owing to this accumulative quality. It has become the first of the deeds that will make man attain love of Allahu ta'ala. The honor of ruyat, which fell to the lot of the Master of Worlds, the Highest of Prophets 'alaihi wa alaihimussalatu wassalam’, in Paradise on the night of Miraj, was granted to him, in namaz only, suitably with the state of the world, after returning to the world. It is for this reason that he stated: “Namaz is the Believer’s miraj.” He stated in another hadith: “It is in namaz that man is closest to Allahu ta'ala.” Namaz has the greater share from that fortune of ruyat which falls to the lot of those great people who have adapted themselves precisely to his way, to his path. Yes, it is impossible to see Allahu ta'ala in this world. The world is not suitable for this. But those great people following him has been enjoying a share from ruyat. Had he not ordered us to perform namaz, who would raise the veil from the beautiful face of the purpose? How would the lovers find the Beloved One? Namaz is the taste-giver of worried souls. Namaz is assuagement for the afflicted. Namaz is food for the soul. Namaz is medicine for the heart. The hadith, “O Bilal, cheer me up,” [which commands the adhan] indicates this fact, and the hadith, “Namaz is the bliss of my heart, the pupil of my eye,” points out this desire. If any of the dhawqs, wajds, knowledge, marifats, maqams, nurs and colors, talwins and tamqins in the heart, comprehensible and incomprehensible tajallis, qualified and unqualified zuhurs happens outside namaz and if nothing is perceived from the inner nature of namaz, whatever happens comes from the reflections, shades, and appearances. Perhaps it is nothing but an illusion, a delusion. A mature person who has perceived the inner nature of namaz, when he begins namaz, he sort of goes out of this world and enters the life of the Hereafter, thus attaining something from the blessings of the Hereafter. He enjoys a flavor and a share from the origin without the reflections, illusions interfering. For, all the perfections and blessings in the world issue from reflections and appearances. It is peculiar to the Hereafter for them to issue directly from the origin without the interference of the shades and appearances. To receive from the origin, miraj is necessary in the world. This miraj is the Believer’s namaz.

This blessing is peculiar to this Ummat only. They attain this by obeying their Prophet. For, their Prophet 'sallallahu alaihi wa sallam’ went out of the world and ascended to the next world on the Night of Miraj [on the twenty-seventh night of the blessed month of Rajab]. He entered Paradise and was honored with the fortune of ruyat. O our Allah! Thou bless that great Prophet 'sallallahu alaihi wa sallam’, on our part with the goodness suitable with his greatness! Also, Thou give favors, goodness to all the other Prophets 'ala nabiyyina wa alaihimussalawatu wattaslimat’, for they have invited people to know Thee and to attain Thine love, and they have guided people to the way which Thou likest. Most of the followers of the way of tasawwuf looked for the medicine for their diseases in other places because they were not informed of the inner nature of namaz, because they were not taught the virtues peculiar to namaz. They held fast to other things in order to get to their purpose. Some of them even considered namaz as extraneous to this way, as having nothing to do with the purpose. They considered fasting superior to namaz. The author of the book Futuhat [Hadrat Muhyiddin-i Arabi 'quddisa sirruh’] said: “Fast, being an abstinence from eating and drinking, is to be qualified with Allah’s attributes, to approach to Him. But namaz is to become different, to get away, to establish the difference between the worshipper and the worshipped one.” This statement, as it is seen, arises from the matter of tawhid-i wujudi, which is a manifestation of the intoxication by the Divine Love. Many others who could not realize the inner nature of namaz looked for the pacification of their sufferings and for the consolation of their souls in music, in rapture, in becoming unconscious. They supposed that the Beloved One was behind musical notes. For this reason, they held fast to dancing. However, they had heard about the hadith, “Allahu ta'ala has not created a healing effect in haram.” Yes, an inexperienced swimmer who is about to drown will snatch at any herb. Love of something deafens, blinds the lover. If they had been made to taste something of the virtues of namaz, they would never mention music, nor would they even think of rapture.


A line:


Not seeing the right way, they have deviated into the desert.


O my brother! The perfection originating from namaz and the sorrow caused by music are as far from each other as the distance between namaz and music. He who is wise enough will infer much from this denotation! This is such a superiority that it appears a thousand years after our Prophet 'sallAllahu alaihi wa sallam’. It is such an end which resembles the beginning. It may be for this reason that our Prophet said, “Which is better, the beginning or the end?” instead of saying “the beginning or the middle?” This means to say that seeing that the last ones are more like the early ones he preferred the skeptical side and said so. In another hadith he stated: “The most useful ones of this Ummat are the early ones and the last ones. Between these two it is blurred.” Yes, among the last ones of this Ummat there will be those who are very much like the early ones. But they are few. They are very few. The intermediate do not resemble them so much, yet their number is great. They are very many. But the fact that the last ones are few has increased their value even more, thus making them resemble the early ones all the more. Our Prophet stated: “The Islamic din began gharib [forlorn, poor, needy and alone]. And its end will be gharib again. good news to these gharib people!” The end of this Ummat began a thousand years after our Prophet’s 'sallAllahu alaihi wa sallam’ death, that is, with the second millennium [in the hijri year 1011]. For, there will be a great change in people and a strong alteration in things with the elapse of a thousand years. Since Allahu ta'ala will not change this din until the Resurrection, He will protect it against being defiled despite the efforts of the enemies of the din; the freshness of the early ones has been seen on the last ones. He is strengthening His Shariat at the beginning of the second millennium. To prove this word of ours, we will point out Hadrat Isa 'ala nabiyyina wa alaihissalat wassalam’ and Hadrat Mahdi as strong witnesses.


O my brother! These words might hurt the feelings of many people. They might sound unreasonable to them. But if they assess these pieces of information and marifats with reason, and if they compare them in view of the Shariat, they will see which respects and reveres the Shariat more, and thus they will admit the fact.


In all my books and letters, this faqir has written that the tariqat and haqiqat are serving the Shariat, that prophethood is higher than wilayat, and that even the wilayat of a prophet is lower than his prophethood. I have informed that the grades of wilayat, when compared with the perfections of prophethood, are not even a drop of water compared with a sea, plus many other facts. If they see how I have explained tasawwuf, especially in a letter which I sent to my son [first volume, two hundred and sixtieth letter, which the great scholar wrote to Muhammad Sadiq], they will come to reason. My purpose in writing this is to manifest the blessings of Allahu ta'ala and to encourage youngsters. They are not intended to make a show of superiority to others. May Allah protect me against such a presumption. It is haram for a person who recognizes Allahu ta'ala to deem himself superior to a Frankish disbeliever. Then, what would become of a person who would deem himself superior to the superiors of the din?


A poem:


If the Sultan picks me up from the earth,

It will be proper if I think my head is above heaven.


I am the earth which the April’s cloud pities,

And then it showers upon me its fruitful rain.


Even if my body had hundreds of tongues,

How could I ever fulfill the thanks worthy of Thee?


If upon reading this letter a desire arises in you to learn the real essence of namaz and to attain to some of the perfections peculiar to it, and if the desire becomes too strong to endure, perform istihara and then come over to this part (of the country) to spend one part of your life learning about namaz. Only Allahu ta'ala shows men the right way and the way to endless bliss and guides them. May Allahu ta'ala give salvation to those who walk along the right path and those fortunate people who have been honored with adapting themselves to Muhammad Mustafa 'alaihi wa ala alihissalawatu wattaslimat’.

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to clarify because i was talking to some mean catholics (not on this site everyone here has been wonderful), i am not catholic or another christian denomination or jewish or muslim or pagan or any other religion. i’m learning right now and i think it’s kind of rude for people to try and jump in and convert me while i know very little about any religion. i’ve already got a lot of information floating in my head and it would be nice if i could sort it out in peace. you can pray that i might find my way to your religion. i would love that! i just can’t think about theology when i have people who are trying to rush me into the Church. please be patient with me.

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Sunan Ibn Majah, The Chapters on Marriage, Hadith 1869

It was narrated that:

Abu Bakr bin Abu Jahm bin Sukhair Al-Adawi said: “I heard Fathima bint Qais say: ‘The Messenger of Allah said to me: “When you become lawful, tell me.” So I told him.’ Then Muawiyah, Abu Jahm bin Sukhair and Usamah bin Zaid proposed marriage to her. The Messenger of Allah said: 'As for Muawiyah, he is a poor man who has no money. As from Abu Jahm he is a man who habitually beats woman. But Usamah (is good).’ She gestured with her hand, saying: 'Usamah, Usamah!?’ The Messenger of Allah said to her: 'Obedience to Allah and obedience to His Messenger is better for you.’ She said: 'So I married him and I was pleased with him.’ ”

Sunan Ibn Majah, The Chapters on Marriage, Hadith 1869/2015

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Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 308

Arbitration Proceedings

According to the accounts that have come down to us, it appears that on the appointed day the two umpires met in camera. ‘Amr b Al 'Aas asked Abu Musa Ashari whether he held Othman to be innocent and his murder to be a crime. Abu Musa answered these questions in affirmative. 'Amr b Al 'Aas next asked the question whether in the circumstances the claim of Muawiyah for “Qasas” for the blood of Othman was justified. Abu Musa said that according to the injunction of the Holy Quran such claim could be made. 'Amr b Al 'Aas thereafter said that he objected to the Caliphate of Ali, because he was involved in the murder of Othman. Abu Musa said that this accusation was not correct, and no proof could be given to establish his involvement in the murder of Othman. 'Amr b Al 'Acts said that Ali had been asked to hand over the murderers of Othman to the heirs of Othman for taking “Qasas”, but he had not done so. That implied his indirect if not direct involvement in the murder of Othman. Abu Musa said that the proper course for Muawiyah was to owe allegiance to Ali, and then lodge a claim for “Qasas” before him. 'Amr b Al 'Aas said that as the murderers of Othman were allied with Ali, the heirs of Othman could have no confidence in him in doing justice with regard to the claim for “Qasas”. 'Amr b Al 'Aas suggested that in the circumstances proper course was that Muawiyah should be made the Caliph. Abu Musa said that in the matter of the Caliphate, Muawiyah could not claim precedence over Ali. Ali was one of the earliest converts to Islam. He was closely related to the Holy Prophet. He was the most learned man of the age. His services to Islam were well known. 'Amr b Al 'Aas said that though Ali was superior to others in the matters of learning and piety, Muawiyah excelled others in matters of politics and statecraft. 'Amr b Al 'Acts argued that the Caliph was to be the Head of the State, and was primarily concerned with affairs of the world, and in this respect Muawiyah would be a better choice. Abu Musa said that in an Islamic state the interests of the world could not be given preference over the interests of Islam and, as such Muawiyah could not be preferred to Ali in the matter of the Caliphate.


'Amr b Al 'Aas suggested that if with regard to the basic issue about the “Qasas” for the blood of Othman, Ali could not be trusted because of his direct or indirect involvement in the murder of Othman, and Muawiyah was not to be preferred to Ali in the matter of the Caliphate then the obvious course was that they should consider the names of some neutral persons for the office of the Caliphate. To this course Abu Musa agreed, Abu Musa recalled the days of the glory of the Muslims during the Caliphate of Umar. He wished to have a caliph of the caliber of Umar. That made the two umpires consider the name of Abdullah b Umar, who was present at Dumatul Jandal, was contacted, and he refused to be a candidate for the office of the Caliph, Sa'ad be Abi Waqas was a suitable candidate, but he was not willing to be considered. The claims of Abdullah b Zubair were considered, but those were not accepted on the ground that as he had participated in the Battle of the camel be could not be considered to be neutral in the matter Some other names were considered, but their claims were turned down on one ground or the other.


That led to a state of deadlock and the two umpires could not reach a decision. But some decision had necessarily to be taken. Thereupon 'Amr b Al 'Aas said, “If Ali is not acceptable to us and Muawiyah is not acceptable to you, and we have not been able to arrive at an agreement about any neutral person, then what should be the way out in your considered opinion.”


Abu Musa said, “In my opinion the best course would be that we would depose both Ali and Muawiyah, and ask the community to decide the matter for themselves.” Amr b Al 'Aas said, “Alright, you make this announcement.”

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Nafs is described in various forms such as the very self of something, its true nature; soul, heart, life; the self which consists of soul and body or the soul which is the administrator of the body; a sense which is the beginning of lust and wrath; and an essence in human which contains negative characteristics in itself.

Nafs al-Ammara (forcing self) is a deteriorated personality which is into doing forbidden (haram) things, which loves profligacy, which is heedless and so poor that likes dirt and dirtiness, which is lazy and hesitant in doing good things and, impulsive and brave in doing evil things.

This question needs to be analyzed at length but in summary. That is to say; explanation of some features of nafs and how these features can be improved will shed light on the issue.

1- The most significant feature of nafs is that it does not want to recognize its Lord. In this sense, its improvement can only be done by contemplation (tafakkur). That is to say; it can be done by seeing Allah’s greatness and magnificence which He makes manifested everywhere. Allah is the owner of every place. He is the organizer of everything and also He is the creator of everything.

2- Nafs has got some lustful feelings which can be corrected only by fasting and worshipping.

3- Nafs has also got a feeling of wrathfulness. The correction of this feeling can be possible by contemplating its own end. That is to say; “I am strong right now, I can harm anything and anyone, however, after a while I will be weak and old. Allah will make strong men be unfair to me, because He is fair. Therefore, I should hold my wrath back.”

4- It is possible for nafs to lead the mind to demagogy by misusing it. It can be corrected by gaining knowledge and reading right books.

Those who understand disciplining of nafs as “killing nafs” avoid everything and anything that their nafs loves. As a result of this, they do not love the world, they are unambitious, and they are not obsinate or angry at all. Though accepting that it is also a way of disciplining nafs, we consider that it is better to direct nafs to goodness instead of killing it. The former resembles decreasing the amount of bad-tempered horse’s food and trying to rule it by starving it. The latter resembles giving its food normally and reaching the goal in a shorter time and with a strong horse by disciplining it nicely.

Yes, the world has got good aspects to like and also bad aspects to dislike. There are times when one should be ambitious and times when one should be unambitious. There are conditions under which obstinacy is favorable and conditions under which it is unfavorable. Sometimes anger is good and sometimes it is bad.

It is favorable to love the world considering it as the mirror reflecting Allah’s names and a field for the hereafter. It is unfavorable to like its ways which serve human beings’ unreasonable desires and which make them heedless. Ambition for knowledge and service is favorable; and ambition for fame, property and position is unfavorable. Obstinacy in truth is favorable and obstinacy in falsehood is unfavorable. It is favorable to feel anger for unfair and cruel people, yet it is unfavorable to feel anger for true believers.

In conclusion, it is better to direct the feelings and desires which already exist in the essence of nafs towards goodness than killing it; that is, silencing it forever. And it is possible by finding an appropriate place for nafs’s desires and wishes and directing it towards good things; just like building a dam on a river which harms its environment by flooding, and utilizing it for irrigation.

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TEFSIR ibn KATHIR: Surah Mujadilah Ayah 12-13

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

12. O you who believe!

When you (want to) consult the Messenger in private, spend something in charity before your private consultation. That will be better and purer for you.

But if you find not (the means for it), then verily, Allah is Oft-Forgiving, Most Merciful.

13. Are you afraid of spending in charity before your private consultation (with him)?

If then you do it not, and Allah has forgiven you, then perform Salah and give Zakah and obey Allah and His Messenger.

And Allah is All-Aware of what you do.

The Order to give Charity before One speaks to the Prophet inprivate

Allah commanded His believing servants, O you who believe!

When you (want to) consult the Messenger in private, spend something in charity before your private consultation.

Allah commanded His believing servants, when any of them wanted to speak with Allah’s Messenger in secret, to give away charity beforehand so that his charity cleanses and purifies him and makes him worthy of having a private counsel with the Prophet. 

This is why Allah the Exalted said, That will be better and purer for you. then He said, But if you find not.

meaning, if he is unable to do so due to poverty, then verily, Allah is Oft-Forgiving, Most Merciful. 

He only commanded those who are financially able to give this type of charity.

Allah the Exalted said,

Are you afraid of spending in charity before your private consultation?

meaning, are you afraid that the order to give charity before speaking privately to the Prophet remains in effect forever.

If then you do it not, and Allah has forgiven you, then perform Salah and give Zakah and obey Allah and His Messenger. And Allah is All-Aware of what you do.

Therefore, Allah abrogated the obligation of giving this charity.

It was said that none has implemented this command before except its abrogation, Ali bin Abi Talib.

Ali bin Abi Talhah reported from Ibn Abbas: (spend something in charity before your private consultation).

“The Muslims kept asking Allah’s Messenger questions until it became difficult on him. Allah wanted to lighten the burden from His Prophet, upon him be peace. So when He said this, many Muslims were afraid to pay this charity and stopped asking. Afterwards, Allah sent down this Ayah, Are you afraid of spending in charity before your private consultation If then you do it not, and Allah has forgiven you, then perform Salah and give Zakah, Thus Allah made things easy and lenient for them.”

Ikrimah and Al-Hasan Al-Basri commented on Allah’s statement: (spend something in charity before your private consultation).

“This was abrogated by the next Ayah: Are you afraid of spending in charity before your private consultation….”

Sa`id bin Abi `Arubah reported from Qatadah and Muqatil bin Hayyan,

“People kept questioning Allah’s Messenger until they made things difficult for him. Allah provided a way to stop their behavior by this Ayah. One of them would need to speak to Allah’s Prophet about a real matter, but could not do so until he gave in charity. This became hard on people and Allah sent down relief from this requirement afterwards, But if you find not, then verily, Allah is Oft-Forgiving, Most Merciful).”

Ma`mar reported from Qatadah that the Ayah, (When you (want to) consult the Messenger in private, spend something in charity before your private consultation). was abrogated after being in effect for only one hour of a day.

Abdur-Razzaq recorded that Mujahid said that Ali said,

“No one except me implemented this Ayah, until it was abrogated,”

and he was reported to have said that it remained in effect for merely an hour.

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منقولة وأعجبتني :

تقول السيده عائشه: فسقطت يد النبي وثقلت رأسه على صدري

فعرفت أنه قد مات!

فلم أدرِ ما أفعل!

فما كان مني غير أن خرجت من حجرتي ، وفتحت بابي الذي يطل على الرجال في المسجد وأقول: مات رسول الله ، مات رسول الله !

تقول: فانفجر المسجد بالبكاء.

فهذا علي بن أبي طالب أُقعد فلم يقدر على الحِراك !

وهذا عثمان بن عفان كالصبي يؤخذ بيده يمنةً ويسرةً.

وهذا عمر بن الخطاب يرفع سيفه ويقول: من قال إن الرسول قد مات قطعت رأسه، إنه ذهب للقاء ربه كما ذهب موسى للقاء ربه ، وسيعود وسأقتل من قال إنه قد مات !

أما أثبتُ الناس فكان أبو بكر الصديق رضي الله عنه ، دخل علي النبي واحتضنه وقال: وآخليلاه ، وآصفياه ، وآحبيباه ، وآنبياه وقبَّل النبي وقال: طبت حيًا وطبت ميتًا يا رسول الله.

ثم خرج يقول “من كان يعبد محمدًا فإن محمدًا قد مات، ومن كان يعبد الله فإن الله حي لا يموت.”


اللهم صلي وسلم علي سيدنا محمد❤


عساني ألقاك عند الحوضِ مبتسماً..

وأوافي كفك البيضاءَ بالقُبلِ 🙏♥️

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Yasmin Mogahed
Moments will come and go. Your pain will rise and fall. Even your faith will see its’ lows. But let the coming and the going, the rising and falling, the winning and losing see you in beauty, even as you are surrounded by the seasons of life and love. And even the winters of your heart
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