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tawakkull · 3 years

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ISLAM 101: Spirituality in Islam: Part 65

Aql (Reason)

Literally meaning understanding, perception, sober-mindedness and prudence, as a term, ‘aql is a Divine light with which a person can perceive the things that cannot be comprehended with external senses. There have been some who view ‘aql as a faculty abstract of matter but which acts in collaboration with matter, or as the “speaking soul,” or as the “self” that is identified with the ego. There are others who see it as an important aspect of the speaking soul or self, or a faculty dependent on the spirit. According to many others, ‘aql is a Divine immaterial substance or faculty that is separate from the speaking soul and which distinguishes truth from falsehood, good from evil, and what is beautiful from what is ugly.

Another approach is that ‘aql (reason), the soul, and the mind are the three denominations of the three functions of the same faculty. From the perspective of its being an immaterial, luminous substance, this faculty is called the ‘aql; it is known as the soul in respect of its activities, and as the mind with regard to its perceptions. Although all of these opinions are no more than speculations, it is doubtless that reason (‘aql) is one of the most vital faculties of humanity. Even though it cannot be considered an authority—able to give the final judgment concerning good or evil, or what is beautiful or ugly—it nonetheless provides truthful evidence for judging these and similar matters. As it can distinguish between what is beneficial and what is harmful, in many cases, it can also perceive the difference between facts, premises, what is unquestionably true, and theoretical knowledge. So long as it does not remain under the influence of the carnal, evil-commanding soul, it can direct its owner toward reflection, contemplation, and deliberation under the guidance of the heart and spirit and give a push to his/her aspirations for the sublime. The people of God, or saints, tend to call such reason, “the reason of the final destination,” or “the reason of the Hereafter,” while they describe reason which is completely closed to the sublime as “the reason of the worldly life,” or “worldly reason,” or “metaphorical reason.”

In addition to these denotations, “reason” has been called by different names according to its capacity for perception. They are as follows:

Reason which understands speech and can distinguish to a certain extent between what is good and beneficial and what is evil and harmful has been called “natural reason.” This reason, which is the language of the spirit and the translator of sight and hearing, is held accountable for religious responsibilities. Reason which is conscious of itself, perceives the instances of wisdom in and basic purposes for Divine injunctions and prohibitions, evaluating the past and present with their relationships to one another, and which is aware of where its worldly and otherworldly benefits lie has been called “reason of evidence.” While “natural reason” is a simple radiance of the spirit, which is found in everyone, this level of the reason is its shining light, and only those who can deeply reflect and contemplate possess it. The people of God, or saints, have preferred to call reason which reads the Divine laws of creation and operation in the universe, perceives the essence of the religious sciences, and uninterruptedly advances toward accurate knowledge and knowledge of God by making analyses of all that it reads and reaching syntheses the “reason of experience.” The other designations made for this level of reason such as “knowledge,” “deliberation,” “intellect,” and “perception,” can be the names given to its different functions. On whatever level, as a light of Divine Knowledge, reason is a precious substance that is able to perceive—even though limitedly— both itself and all things and events. Furthermore, reason that is able to scan the horizon of the heart and the spirit’s observation can benefit from and even share in the gifts that come to them. As for unenlightened reason, which is called “the reason of the worldly life” or “the worldly reason,” and which, with its extremely dark horizon, is unaware of the life of the heart and spirit, it is an example of being unfortunate and engulfed in the lowest of the lows.

In turn, reason which has been freed from the influences of carnality and lust and which has gained a certain degree of transcendence is a companion of the heart from a few steps behind, and is favored with the gifts that come to the spiritual intellect. It is through such companionship that reason transcends the earth and the heavens, hastens toward the observation of the mysteries of the universe, and reaches the points where it can hear the breath of the inhabitants of the higher realms. While “worldly reason” sticks fast to the outward appearance of things, “reason of the final destination” or “reason of the Hereafter” travels in the depths of the fields of perception of all inner and outer faculties, getting into the inner dimension of existence and thoroughly studying the apparent causes, shuttling between causes and effects. By solving the cipher of the wisdom in and ultimate purposes for the existence of things and events, it tries to read the Divine purpose for both creation and its existence. It is so active in this endeavor that every day it rediscovers both itself and the whole universe and events, and experiences continuous renewal or revival.

So long as such reason, which has gained luminosity, continues to study the metaphysical realms through the windows of the heart and the spirit, it continuously develops and receives new radiance, and thus acts according to its level of development. As a result, the constant act of turning to the Ultimate Truth causes new doors to be opened unto it, and the gifts that come through these doors encourage it to turn to God more. This profitable trade and interaction on the way toward the Infinite continues ceaselessly.

Indeed, by its very nature, reason is open to the Creator, and it is on a continuous quest for Him. So long as it is not totally overcome by lusts or desires, reason pursues light—and once it has transcended worldliness, it changes into a store of knowledge of God, beginning to live in love and eagerness for Him, and to suck milk from the same breasts as those from which the heart nurses. In respect of the purposes for their creation, the spirit (ruh) is turned toward the Realm of the Transcendental Manifestation of Divine Commands (Malakut) and dreams of the Realm of the Transcendental Manifestation of Divine Attributes and Names (Jabarut); the spiritual intellect (al-latifa ar-Rabbaniya) has eyes turned toward the Realm of the Transcendental Manifestation of Divine Attributes and Names, and aims to be able to be like the secret (sir); and the secret (sir) exists in ecstasies enraptured by the perceptions of the intensity of Divine manifestations and Grandeur. As for reason accompanied by the heart, it is like an observer of the horizon of distinguishing between the reality and spiritual perceptions, which dreams, indeed, can conceive of the stations that are attainable by the spirit, the spiritual intellect, and the secret.

According to Muslim philosophers, reason is a faculty that, in respect of its essential nature, has a connection with the spirit, is open to the horizon of the heart, and diffuses its light by means of the mind. Humans hunt and perceive through it the things that they cannot perceive through the senses. They perceive through it the relationship between cause and effect, and between the one who does something and the thing done. They deduce from the voice the one who speaks; from the scent they detect the flower that produces it; from the footprint they perceive the being who has left it; from the system they decipher the one who has founded it; and from the order they understand the one who has established it. Also, in addition to reason being a faculty which thus perceives the things included in the field of the perception of the external senses, reason is an important element of the spirit that can originate different thoughts and considerations without needing the senses. It sees, reads, makes analyses and syntheses, divides and multiplies, and shuttles between the whole and parts and draws conclusions. Its journeying or making comparisons between two individual things or situations or processes and drawing conclusions is called “analogy”; its making a judgment about the whole based on the information about one or some of its parts, or using known facts to produce general rules, is called “induction.” Most scientifically established facts have been concluded through this latter process of reason. There is also another process which is called “deduction,” which involves making a judgment about a part based on general information or facts concerning the whole. This third process of reason is an important way to draw final conclusions concerning matters relating to both religious law and the facts of creation and the operation of the universe.

Having comprehended the principle of causality well, reason can collect from God’s signs—the facts of the creation and operation of the universe—countless witnesses and proofs for His Existence, His Oneness, and the comprehensiveness of His Mercy by means of the processes mentioned. It can also obtain some clues about its position, responsibility, and final end. However, there are two ways by which reason can get results through these processes. One is that through which reason acts slowly and makes gradual advancement; this is the way of reflection, deliberation, and remembrance, which takes reason a certain period of time. Through the second way, which is called “intuition,” reason does not need time and reaches the target in a single attempt. However, intuitive knowledge has also two kinds. One is that which is attained after studies and experiences—it is described as “the intuitive knowledge gained”; while the intuitive knowledge that is reached through the almost instantaneous development of human capacities and special Divine assistance is evaluated as the “product of the sacred power.” Every human being is created with a potential for this kind of intuitive knowledge. Those most advanced in receiving the showers of intuition or inspiration are the Prophets, and after them come the ones with sound reason, sound, sincere hearts, and pure spirits.

We should also point out that reason is not always able to find the truth, and thus is exposed or prone to err. Nor is it the inventor of the conclusions it reaches through logic and comparison or the other processes mentioned above. It is an instrument which God Almighty employs as a veil before His acts and something which receives what is sent or given. It is a spiritual mechanism that has been created with the ability to understand Divine address. So long as it is conscious of its true position, reason always stands turned to the Master and never submits to any other than Him. It remains in an interactive relationship with Him and reads existence properly. Changing what it perceives and learns into knowledge of God, reason entrusts this information to the heart and it is always occupied with breathing in and out knowledge and love of God.

Knowledge of God is both a need for reason to satisfy and a source from which it must feed itself. Reason which finds this source can study the creation thoroughly from its simplest level to where it stands, which is regarded as one of the peaks of the highest level of created existence. It feels gratified with the favors reaching it and is jubilant with continuous thanks to God Almighty. When lust, desire, or fantasy and fantastical thoughts cloud its horizon unwillingly, it immediately takes refuge in the pure teachings of God’s Messenger, upon him be the most perfect of peace and blessings, and tries to remain as the companion of the heart, following it from a few steps behind, never averting its eyes from the heart’s horizon of the observation of the metaphysical realms.

According to the Sufis, as well as being one of the most precious faculties of human beings, reason is paradoxically an instrument which may cause their perdition. In one respect, reason causes humans to rise to an important level above animality and carnality; it whispers to them many things from the perceptions of the heart and spirit that are related to the realms beyond; it acts as both a receptor and transmitter of the most transcendent truths. In return, reason benefits from all the gifts that come to the horizon of the spirit in proportion to the value of the service it renders. Through this service, it becomes priceless and becomes as if the spirit or heart, and is now familiar with the horizon of “the secret.” The counterpole of this reason is stupidity, which has no value in God’s sight; it is not worthy of His address. Quoting in his Mathnawi the saying of the Prophet, our master, upon him be peace and blessings, “Whoever is stupid, devoid of reason, is our enemy and a bandit waylaying us,” Jalalu’d-Din ar-Rumi says, “A person of sound reason is our soul. The breeze blowing from it brings us the scent of sweet basil. Even though it becomes angry and curses me, I do not oppose it. But if a stupid one comes and puts halva in my mouth, I will catch fever from his halva and become ill.” On another occasion, he says, “Reason is something luminous which is in search of the truth and desirous of goodness.” Ar-Rumi praises reason enlightened with belief as follows: “Believing reason is like a just police officer. It is both the governor and guardian of the city of the heart.” Jalalu’d- Din ar-Rumi, the prince of lovers of God, who thinks in this way about reason that has found its way through belief, integrity, straightforwardness, and justice, in turn equates reason which is not turned to God with poisonous insects or vermin, and says, “If your reason hinders you from God’s way, it is not reason; it is a snake or scorpion.” Sharing the same view, a famous sixteenth-century poet, Fuduli,[1] refers to such corrupt reason as follows:

I ask my reason for guidance; But my reason shows me to misguidance. Jalalu’d-Din ar-Rumi uses even harsher language for the misguiding type of reason, saying:

Sell and get rid of that misguiding reason; in its place, buy astonishment and admiration. Such reason is the source of whims and suspicions. Admiration is a different viewpoint. Sacrifice reason for the Prophet Muhammad, upon him be peace and blessings; then say, “God is sufficient for me.” Thus he reproaches the misguiding reason, while welcoming the reason which has been sacrificed for the Prophet Muhammad, upon him be peace and blessings, and which is full of admiration for its Creator.

While some of the Sufis have put forward considerations similar to those of Heraclitus and Anaxagoras concerning the essence, nature, and functions of reason, other Sufis have viewed it as the Divine Being’s manifestation at the rank of being known. According to them, it is this stage of creation which is also described as the rank of Divinity, wherein the Divine Attributes and Names have not yet been fully manifested, each according to Its own area of manifestation. This initial manifestation has also been called “the initial identification” or “the initial ability” or “the station of two-bows’ length” or “the greatest passage” or “the supreme spirit” or “the initial shadow” or “the truth of Muhammad.” Those Sufis have maintained that when, as required by His Essence, God Almighty manifested Himself with His Attributes of Glory from the realm of “the absolute identity,” or the realm of “being unidentified and unknown,” the “truth of Muhammad” emerged as the essence of the tree of the universe. Some have called this rank of manifestation “the universal intellect,” or “the initial speech,” or “the initial light.” In the view of these Sufis, the whole of creation and all events are a comprehensive mirror formed of the manifestation and development or unfolding of this initial rank.

Some other Sufis, such as Sayyid Sharif,[2] opine that “the first intellect,” or the “truth of Muhammad,” comprises the truth of the Divine glorious Names and also forms the essence or seed of the universal existence. Some have called it “the soul of unity” with respect to its being the essence or the initial substance of existence, while some others, who consider it from the perspective of its luminosity, describe it as “the first intellect.” Nasimi sums up these considerations as follows:

The universal intellect boiled up and the universe came into existence; The whole universe has been enraptured with the command, “Be!” Some Sufis regard “the first intellect” as the “Tablet and Pen,” which is free of matter and imperceptible. From the viewpoint of its being the first in creation, the essence or truth of Prophet Muhammad, upon him be peace and blessings, is a Pen, while it is a luminous tablet as the essence of the following identifications. Those who have put forward such opinions have tried to reinforce them by basing them on some narrations attributed to our master, upon him be peace and blessings. The Prophetic narrations such as, “The first thing God created was reason (or intellect),”[3] and “The first thing God created was the Pen,”[4] and “The first thing God created was my light,”[5] have been used by them as the foundations for such considerations.

There have been some who have called the first intellect “the brightest light.” This designation seems to be completely proper as it is associated with the initial manifestation of existence from its purely unseen and unidentifiable stage in Knowledge, in the form of the initial identification, and as existence or all things and events are a book readable or an exhibition observable with the light that the first intellect or the essence of the Prophet Muhammad diffuses. Indeed, a book that is unreadable, an exhibition that is unobservable, and treasures that remain hidden cannot be regarded as having existence. So, existence was initially identified and manifested as that pure, brightest light, and after having passed through many stages of identification and manifestation, it emerged as an observable magnificent and perfectly orderly system, which is represented by the universe as the macrocosm and humanity as the microcosm. The light which the Prophet Muhammad, upon him be peace and blessings, brought made the universe a perfect book to be read and a perfect exhibition to be watched or observed.

Upon him be God’s blessings and peace to the fullness of the heavens and the earth, and on his Family and Companions altogether.

[1] Mehmed Fuduli (1490–1556). One of the greatest poets of Turkish classical literature. He lived in Iraq and wrote many works both in verse and in prose. His Diwan (“Collection of Poems”) which he wrote both in Turkish, Persian, and Arabic is the most famous among his works. Layla wu Majnun (“Layla and Majnun”), Tarjuma-i Hadith-i Arba’in (“The Translation of the Forty Hadiths”), and Hadiqatu’s-Su’ada’ (“The Garden of the Holy Ones”) are among his most famous works.

[2] Sayyid Sharif al-Jurjani (1339–1413), was one of the leading theologians of the fifteenth century. He visited Istanbul in 1374, and, upon his return in 1377, he was given a teaching appointment in Shiraz. Sharh al-Mawaqif is his most famous work.

[3] ad-Daylami, al-Musnad, 1:13; Ibn Hajar, Fathu’l-Bari, 6:289. [4] at-Tirmidhi, “Qadar”, 17; Abu Dawud, Sunna, 16. [5] al-‘Ajluni, Kashfu’l-Khafa’, 1:311.

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wisdomrays · 4 years

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THE MIRACLES OF JESUS: Part 2

Jesus (pbuh) was a prophet and, according to Quranic teaching, he has a special place before God. He is one of the five greatest prophets called masters of determination. If we evaluate him in regard to the geography and the ethnic, social and political structure in which he lived and the people to whom he was sent, we see that he faced people who gave precedence to materialism, who did not believe in anything but what they could see and who were persistent, stubborn and intractable in their tribal ideas. Such conditions demonstrate his greatness. The people naturally expected a miracle. In fact, more than expected, the Quran reveals their desires and mentions how they put pressure on Jesus to perform a miracle. When looked at from this perspective, there are many extraordinary events that he accomplished. Among his major miracles we can mention raising the dead, healing blindness and leprosy, blowing life into a bird made from clay, giving news of what happened in peoples houses and bringing down a banquet from the sky.

Miracles before Apostleship

Actually Jesus life is almost a miracle from beginning to end: his being born from a pure spirit like Mary, who had devoted herself to the temple; coming into physical existence as a spirit from God, even though he had no father; speaking in the cradle; and rising to the heavens from among the people. Moreover, the good tidings that he would be a prophet were given before he was born, and his name was given by God, also before he was born. However, because these oc-curred before his duty as messenger began, they are considered to be outside the realm of miracles in the general meaning and they are seen rather as signs emphasizing his place and importance before God. For whatever reason, the end result is that an extraordinary event occurred that would not have been possible under ordinary circumstances. This necessitates attention being focused on Jesus in a different way.

His conception and birth represent a first in human history. Creating Adam without a mother and father, God, in time, created Jesus without a father as well and showed this change in his creation as a sign to all mankind. The Quranic verse related to this draws attention to his creation: Jesus in Gods Sight is like Adam: created him from dust, then He said to him: Be, and there he was. (This is) the truth from your Lord; so do not be not be one of the doubters. (3/59, 60) This verse explains that when Gods power is a matter of consideration, other causes are silent and the pen of power prevails. For this reason, one of Jesus names in the Quran is ruhullah (spirit of God).

Almost as soon as he was born, when people began to accuse Mary, Jesus spoke and exonerated his pure mother, Mary; while he was still in the cradle the duty of prophethood that would later be given to him by his Lord was outlined. In the verse that gives the good news of Jesus birth, it is stated, He shall speak to the people in childhood and in maturity, and he shall be (of the company) of the righteous. (3/46) His speech is given as follows: He said: I am indeed a servant of God: He hath given me revelation and made me a prophet; and He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; (He) hath made me kind to my mother, and not overbearing or miserable; so peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)! (19/30, 31, 32, 33)

Stating, Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute (19/34), the Quran has the final say on the debates regarding Jesus. It both emphasizes his mothers innocence and indicates that Jesus, who was then still a baby, would be a prophet in the future, inviting people to salvation.

If we look at the heart of the matter, for a society of people who did not understand anything but materialism and were closed to spirituality, Jesus conception as the spirit of God and the extraordinary events surrounding his birth must have been the first shock in the name of divine truth to which they would be called in the future. Today, just as great shocks are needed in the treatment of certain illnesses, extraordinary events are needed sometimes in order for society to be freed from bigotry and for general convictions to be turned in the desired direction. Thus, the atmosphere was softened in preparation for the miracles that Jesus would perform later in his mission, and a kind of foundation was prepared for Gods wishes to be comprehended by society.

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asma-al-husna · 5 years

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Allah calls Himself Al-Qahhaar— The Subduer, The Ever-Dominating— six times in the Quran. He is the One who prevails over all and to whom all creatures surrender. Al-Qahhaar dominates the whole universe, He is victorious over any opposition, and His will is irresistable.

The Subduer, the Prevailer, The Conquerer

Qahhaar comes from the root qaa-haa-raa, which points to three main meanings. The first main meaning is to overcome, overpower, dominate, or prevail, and the second to subdue and subjugate. The third main meaning is to compel against someone’s wishes.

This root appears ten times in the Quran in three derived forms. Examples of these forms are taqhar (“oppress”) and al-qaahiroona (“the subjugators”).

Linguistically, Qahhaar has the structure of intensification and is the intense form of Al-Qaahir, The Irresistible. Al-Qahhaar is the One with majestic strength. He has the supreme authority and ultimate power to do anything; He can subdue anyone to compel him or her to His will.

The names Al-Qahhaar and Al-Lateef (The Subtle) are sometimes used together to refer to the opposing yet complementary ways of Allah ‘azza wa jall; He is The Subduer, but also The Most Wise and the Most Just. Al-Qahhaar started life on earth by a blow in Adam’s body and ends by a blow on the trumpet.

Al-Qahhaar Himself says: O [my] two companions of prison, are separate lords better or Allah, the One, the Prevailing? [Quran, 12:39] Say, ‘Allah is the Creator of all things, and He is the One, the Prevailing.’ [Quran, 13:16] and . . . Say, [O Muhammad], I am only a warner, and there is not any deity except Allah , the One, the Prevailing. [Quran, 38:65]

The One and His supreme power

In each of the six ayaat in the Quran in which this beautiful name is mentioned it is amazingly combined with Al-Waahid (The One). Allah ‘azza wa jall demonstrates that every single creature submits to Allah willingly or unwillingly and that is by the power and force of Al-Qahhaar; this supreme power rests with Him only.

The skies, the earth, the angels, and all the creatures obey Him. Al-Qahhaar left us the choice: either we come to Him willingly or He’ll make us come to Him anyway. Allah says: . . . then said to it and to the earth, Come up (you two) willingly (or: in obedience) or unwillingly! They (both) said, We come up willingly. [Quran, 41:11]

A Soul-shaking Moment with Al-Qahhaar

One of the greatest examples is that the whole creation is subdued by death. Allah ‘azza wa jall describes to us an amazing scene: The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allah’s the One, Al-Qahhaar. [Quran, 40:16]

How Can You Live By This Name?

1. Submit. Surrender.

What does Islam mean? It means you submit and you surrender to the Lord of the Worlds. As his Lord said to him, Surrender, (i.e., be Muslim) he said, I have surrendered to The Lord of the worlds. [Quran 2:131] Surrender your heart, your limbs, your actions, your speech, your senses, your talents, and your skills all to Him by using them to do good deeds. Don’t submit to your own desires and whims; submit to Al-Qahhaar willingly. Know that submission is not a sort of humiliation but rather an apprehension and a beautiful glorification.

2. Ponder how Al-Qahhaar expresses His will.

The sea or the wind can be at times deadly and at other times beautiful and calm. Look at how Al-Qahhaar commanded nature to change at His will: the fire that didn’t burn Ibrahim ‘alayhi sallam, the knife that didn’t slaughter Ismaeel alayhi sallam, the whale that swallowed Yunus ‘alayhi sallam but didn’t digest him. Teach your children the stories of the Quran and ponder the effect of His will all around you, like gravity, water, and fire.

3. Be kind to the weak.

Be compassionate and kind to the weak, especially to the orphans and the poor. Then, as for the orphan, then do not subdue (him), and as for the beggar, then do not scold (taqhar). [Quran, 93:9-10] Imagine facing The Subduer, The Ever-Dominating, on the Day of Judgement, where people are either oppressors or oppressed. Who will be more fearful?

4. Be good to people at all times.

Remember the overpowering attribute of Allah ‘azza wa jall and be motivated to treat people well. Umar ibn al-Khattaab radiyallahu anhu asked his son to put his face in the dust as he was dying so that Al-Qahhaar would have mercy upon him. Umar Ibn al-Azeez ordered his servant to remind him of Al-Qahhaar in case he saw him oppressing anyone. Remind yourself of Al-Qahhaar to be good, just, and fair to others at all times.

5. Abandon your sins.

The Prophet salallahu alayhi wa sallam said: Two eyes will not be touched by Hellfire: An eye that cries from the fear of Allah, and an eye that spent the night in a guard post in the path of Allah (Jihad) [At-Tirmidhee] Al-Qahhaar compels your tongue at the time of your death and you might be unable to say la ilaaha illAllah because of your bad deeds. Have you noticed what a simple phrase la ilaaha illAllah is and that you can say it without even moving your lips? Still it is the will of Al-Qahhaar that will enable you or not enable you to say it. So abandon your sins and remember the power of Al-Qahhaar to subdue your limbs.

6. Ask Al-Qahhaar.

The Prophet salallahu alayhi wa sallam would say when he turned during sleep at night :

None has the right to be worshipped except Allaah, The One, Al-Qahhaar. Lord of the heavens and the Earth and all between them, The Exalted in Might, The Of-Forgiving [Al-Bukaaree, Muslim] Revive this sunnah in your life.

O Allah, Al-Qahhaar, we know that You overpower everything. Make us of those who bow to You in Islam, adorn us with apprehension of You, and aid us to surrender our hearts and our actions to You only. Make us ponder Your power, abandon our sins, and be kind to the weak, ameen!

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ummabdillahn · 7 years

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❌Inilah yang terkadang ku takutkan.. ⬇ ❌Ketika diri sudah menjaga semua hal, tapi ketika panah setan sekali mengenai diri, hatipun akan ikut terkena. ⬇ ⁉Karena hati ini rapuh.. ⬇ ⁉Seperti gelas yang berharga.. ⬇ ⁉Sekali jatuh akan pecah berkeping-keping.. 💦 Astaghfirulloh.. semoga dijauhkan dari zina ini.. #Repost @skincare_salafy_makassar with @repostapp ・・・ #jagapandanganmu #wahaimuslimah #msulimah #fitnah#zinamata #jahakehormatan#wanitashalihah#wanita #lakilaki #nonmahrom #pandanganmata#lawanjenis #dakwahdesign #galeriposterdakwah #forumsalafy #rujukanmuslim @dakwah_design

#jahakehormatan #nonmahrom #dakwahdesign #rujukanmuslim #galeriposterdakwah #wanitashalihah #jagapandanganmu #repost #lawanjenis #zinamata #fitnah #msulimah #pandanganmata #wahaimuslimah #forumsalafy #wanita #lakilaki

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gtfomycouch · 6 years

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Setelan Baju Muslimah Wanita Gamis Syari Bordir Cantik Modern Model Terbaru Modis

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abayadress · 8 years

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noishobdo-blog · 9 years

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#Hijab #modesty #shield #islam #msulimah

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rabiaa28 · 11 years

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When suffering in life, ask yourself, “Have I wronged a fellow human being in any way?” Sometimes we suffer immensely due to having made others suffer, be it a worker, colleague, family member, scholar etc. The same applies when we have wronged others by slander, backbiting, rumour spreading, gossiping, cheating, usurping of wealth, addressing inappropriately etc. It is not worth our while to harm others as it returns to us with greater intensity.Never let our pride stop us from seeking forgiveness, admitting fault or saying, “I’m sorry.”

#suffer #Allah #msulimah #hijab #islam #muslim

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charlie-bennet · 12 years

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#al-Quran #al Quran #Islam #Muslim #msulimah #muslimin

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tawakkull · 3 years

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ISLAM 101: Spirituality in Islam: Part 77

Barq (Lightning)

Barq (lightning) is a light that flashes in an initiate during the first steps of the journey toward sainthood. This is the first invitation to those seeking nearness to God. The scholars of truth have related the emergence of lightning to the verse (20:9-10), Has there come to you the tiding of Moses’ experience? He saw a fire and said to his family: “Wait here! I see a fire afar off”, and have concluded that such a flash of light means the be-ginning of Prophethood for Prophets and of sainthood for saints.

The first steps to be taken on the way of truth are belief, righteous deeds and wakefulness. For this reason, lightning can be re-garded as the first step of, not this journey, but rather the spiritual states (of sainthood) that one steps through during the journey.

The difference between lightning and ecstasy is that ecstasy emerges in the home of meeting with the Beloved, while lightning flashes when permission to enter the further sanctuary of the Beloved is given. For this reason, ecstasy sends zeal into the heart, awakening in it a burning desire to meet the Beloved from among the lights of state, urging the petitioning of more and more of His gifts and to rise to higher ranks. As for lightning, it hits the eye like a dazzling light and reminds one that the door of the Beloved is ajar. For those who are to cross the threshold of sainthood, we recall the following couplet of Ibn Farid,[1] a couplet full of excitement:

Has a dazzling lightning flashed from the direction of Mount Sinai, Or have the veils over the face of Layla[2] been opened part way?

So it is that while living in the dark night of corporeality and bodily desires, Layla began to show herself step by step and to send the hope of union into the hearts, and in the end the nights changed into days in the hearts of those who had been burning for union with her.

Because it signifies permission to enter the way to union, lightning is considered as the start of the journey for the travelers on the way to the Truth. At this setting out, God Almighty makes His servants, who are candidates for sainthood, aware of His offerings and grandeur and of the servants’ own helplessness and poverty, enabling them to awaken to the love of God and to form a sincere relationship with Him, abandoning attachment however slight to transient, decaying, earth-bound things. These are the first gifts of God. In addition, like the favors offered to Moses on Mount Sinai, initiates need to feel some things and change their solitude into company (with the True, Eternal Friend) to better endure the difficulties of the journey and the loneliness. So lightning can be considered as the pleasure of feeling God’s friendliness, and a favor given to counter the difficulties that a traveler is bound to face during the journey.

Lightning has another face, by which an initiate is reminded of God’s omnipresence and given the signal of self-possession. Initiates are warned that entering the Realm of the Holy Presence requires self-possession. Fear and alarm are aroused in their inner world by this warning. So, with its two aspects-one bringing deep pleasure and desire, the other causing fear and alarm-lightning serves to prevent the traveler both from falling into despair and from uttering words of pride incompatible with the rules of Shari’a.

The gifts coming on the wavelength of lightning are the Lord’s favors to the traveler; they are provision for the journey. These favors are the means of innocent delight for the traveler, because of Him Who sent them, and as a result of the recognition of poverty on the part of the one receiving. The traveler acknowledges this favor, as indicated in the verse (10:58), Say: “In the grace and bounty of God and in His mercy-in this, then, let them rejoice.”Reflecting on the Divine favors received, the person confesses that everything is from Him and proclaims: “All praise be to Him,” expressing the feeling of unworthiness for such favors, as Gedai did:

That which I have-I am not worthy of it; This favor and grace-why are they bestowed on me?

Thereupon the traveler journeying to God bows in humility and thankfulness.

The saying of the pride of humankind, upon him be peace and God’s blessings, I am the master of the children of Adam, yet I am not proud at all,[3] is the crystal in which this reality is reflected, from whichever side it is looked at.

O God! I ask you for good in its entirety, with all its beginning and end and with its visible and invisible, and high ranks in Paradise.

And may Your blessings and peace be on our master Muhammad, the intercessor whose intercession is acceptable to God, and on his family and Companions, all of whom are of great merit and loyalty.

[1] ‘Umar ibn al-Farid (1181-1235) is one of the most venerated poets in Arabic, whose expression of Sufi experiences is regarded as the finest in the Arabic language. He studied for a legal career but abandoned law for a solitary religious life in the Muqattam hills near Cairo. He spent some years in or near Makka, where he met the renowned Sufi al-Suhrawardi. (Trans.) [2] In Oriental literature, Layla symbolizes the beloved one, and in Sufi literature, the True Beloved One, Who is God Almighty. (Trans.) [3] Al-Tirmidhi, “Manaqib,” 1; Ibn Maja, “Zuhd,” 37.

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