basicsofislam · 2 days ago
Ibn Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said:
“A Muslim is the brother of another Muslim. He should not wrong him nor surrender him to his enemy. Allah will take care of the needs of anyone who takes care of the needs of his brother. On the Day of Judgment, Allah will dispel the anxiety of anyone who dispels the anxiety of another Muslim. On the Day of Judgment Allah will veil anyone who veils another Muslim.” (Sahih al-Bukhari, Mazalim, 3; Sahih Muslim, Birr, 58).
Abdullah ibn Umar
It is reported that Abdullah ibn Umar was born in the third year of Prophethood.
He embraced Islam at a young age, along with his father, and emigrated to Medina again with his father.
He was raised entirely in the Muslim community and with an Islamic training and education.
He participated in all battles alongside Allah’s Messenger from age eighteen onwards.
He passed away in 74 AH, aged 84, 85, or 86.
This hadith, first and foremost, declares Muslims brothers and sisters, precisely as is declared in the tenth verse of the Qur’anic chapter Al-Hujurat.
This fellowship has been Divinely determined and is a powerful fellowship encompassing both this world and the Hereafter. For instance, if the brother or sister of a Muslim has lost a loved one, they must attend their funeral and offer their condolences. The Muslim must visit their brother or sister if they are ill, give them morale and attend to any of their needs. It is reported in one hadith that Allah will say on the Day of Judgment:
“O son of Adam, I fell ill and you visited Me not.”
He will say:
“O Lord, and how should I visit You when You are the Lord of the worlds?”
He will say:
“Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him?”
Just as there is a great deal that falls upon the believer—such as responding to the greeting of their fellow Muslim, entreating Allah for their forgiveness, for instance saying “May Allah have mercy on you” when they sneeze, counseling
them when they request advice—the virtue of desiring for their fellow believer what they desire for themselves is also expected of them. And this is only possible through true love, such that Allah’s Messenger stresses its importance saying,
“By the one who has my soul in His hand, you will not enter Paradise until you believe, and you will not believe until you love one another.”
The second point that is demonstrated in the hadith is that a Muslim does not wrong their fellow believer.
In other words, they do not violate any of their rights, or encroach on their life, property, and honor. So important is this matter that Allah’s Messenger, upon him be the most perfect of blessings and peace, made a point of stressing, that “the life and property of every Muslim [is] a sacred trust,” in his Farewell Sermon, or that these protected. No Muslim can hurt or offend their fellow Muslim in these matters or violate their rights. When describing the bankrupt in one of his Traditions, the Messenger of Allah presents, as it were, a vivid scene pertaining to the Hereafter:
“The bankrupt of my community are those who will come on the Day of Judgment with Prayer, fasting and charity but (they will find themselves bankrupt on that day as they will have exhausted their funds of virtues) since they hurled abuse upon, brought calumny against and unlawfully consumed the wealth of others and shed the blood of others and beat others, and their virtues would be credited to the account of those (who suffered at their hand). And if their good deeds fall short to clear the account, then their sins would be recorded in (their account) and they will be thrown into Hellfire.”
To that end, a believer shies away from unjustly distressing their fellow believer, let alone encroaching on their sacred values such as life, property, and honor. They shudder at the prospect of having to face the repercussions of their injustice in the Hereafter. In the continuation of the hadith under discussion it is stated that a Muslim does not surrender a fellow Muslim to the enemy. Just as a person cannot consent to having his or her own siblings handed over to the enemy and subjected to torture and punishment, a Muslim cannot accept this for their fellow believer and is obligated to approach the matter and behave in exactly the same way.
The hadith also states, “Allah will take care of the needs of anyone who takes care of the needs of his brother.”
This expression provides great incentive and inspiration to a person. In a hadith narrated by Muslim, the Messenger of Allah says, “Allah comes to the aid of His servants so long as His servants come to the aid of their fellow Muslims.” This matter is presented here in such a way that it is though what is expected from the Muslim is this characteristic of being at the aid of their fellow believers becoming their second nature, so to speak. Moreover, the Prophet enjoins believers to “Help [their] brother, whether they are an oppressor or the oppressed.” When it was then asked how it would be possible to help them if they are an oppressor, he replied, “By preventing them from oppressing others.That is to say, one should not forego providing aid to others in any case. The Prophet indicates this in the hadith, “Believers are like two hands: one washes the other.”
The last section of the hadith proclaims that whoever screens the shortcomings and flaws of their fellow believer, Allah will screen their shortcomings and flaws on the Day of Judgment, at the most dreadful hour and terrifying place where a person is to be disgraced, and does not abase them before all humankind.
What a great proposal is this!It is for this reason that Allah has not charged any of His servants with seeking out the faults of others. Moreover, in the words of a blessed servant, “Allah does not grant anyone authority to expose the faults of another.” Allah is the All-Veiler, Who veils the shame, shortcomings, faults, and sins of His servants, and He commands His servants to veil both their own sins, as well as the sins of their fellow believers.
Allah has associated and connected fellowship to firm foundations through such vivid examples.
Allah has guaranteed that the reward of such fellowship between believers will be conferred upon them, beyond measure, by Allah Himself.
Mutual trust between human beings is essential for a much more livable and happy world.
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everyday-quote · 2 months ago
Soft words soften the hearts that are harder than rock, harsh words harden hearts that are softer than silk.
Imam al-Ghazali (rahimullah)
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everydaydua · 2 months ago
Excellence of remembrance and glorification of Allah #13
سُبْحَانَ اللهِ ، وَالْحَمْدُ لِلهِ ، لَا إِلَهَ إِلَّا اللهُ ، وَاللهُ أَكْبَرُ ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
How far from imperfections Allah is, and all praise is for Allah. None has the right to be worshipped except Allah, and Allah is the greatest. There is no might nor power except with Allah.
subḥaan-allaahi, wal-ḥamdu-lillaahi, wa laa ilaaha ill-allaahu, wallaahu akbar, wa laa ḥawla wa laa quwwata illaa billaah
Sources: An-Nasa'i No# 924
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daily-hadith · 3 months ago
Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated Abu Huraira (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The young should greet the old, the passer by should greet the sitting one, and the small group of persons should greet the large group of persons." Bukhari Vol. 8 : No. 250
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anisamuslimah · 2 months ago
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Let me be your niqabi wife
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dire-vulture · 29 days ago
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i decided to buy a flair obelisk born yesterday to commemorate everything sdfasd
no idea if his mane is gonna change or not, and if it does (which tbh i assume it will), i have no idea what it’s gonna look like. But that’s the fun part :D
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wisdomrays · 4 months ago
QUESTIONS & ANSWERS: Why Was the Prophet Polygamous?: Part 2
Khadija was the Prophet's first wife. As mentioned above, she married him before his call to Prophethood. Even though she was 15 years his senior, she bore all of his children, except for Ibrahim, who did not survive infancy. Khadija was also his friend, the sharer of his inclinations and ideals to a remarkable degree. Their marriage was wonderfully blessed, for they lived together in profound harmony for 23 years. Through every trial and persecution launched by the Makkan unbelievers, she was his dearest companion and helper. He loved her very deeply and married no other woman while she was alive.
This marriage is the ideal of intimacy, friendship, mutual respect, support, and consolation. Though faithful and loyal to all his wives, he never forgot Khadija and mentioned her virtues and merits extensively on many occasions. He married another woman only 4 or 5 years after Khadija's death. Until that time, he served as both a mother and a father to his children, providing their daily food and provisions as well as bearing their troubles and hardships. To allege that such a man was a sensualist or driven by sexual lust is nonsensical.
'A'isha was the daughter of Abu Bakr, his closest friend and devoted follower. One of the earliest converts, Abu Bakr had long hoped to cement the deep attachment between himself and the Prophet through marriage. By marrying 'A'isha, the Prophet accorded the highest honor and courtesy to a man who had shared all the good and bad times with him. In this way, Abu Bakr and 'A'isha acquired the distinction of being spiritually and physically close to the Prophet.
'A'isha proved to be a remarkably intelligent and wise woman, for she had both the nature and temperament to carry forward the work of Prophetic mission. Her marriage prepared her to be a spiritual guide and teacher to all women. She became one of the Prophet's major students and disciples. Through him, like so many Muslims of that blessed time, her skills and talents were matured and perfected so that she could join him in the abode of bliss both as wife and as student.
Her life and service to Islam prove that such an exceptional person was worthy to be the Prophet's wife. She was one of the greatest authorities on hadith, an excellent Qur'anic commentator, and a most distinguished and knowledgeable expert on Islamic law. She truly represented the inner and outer qualities and experiences of Prophet Muhammad. This is surely why the Prophet was told in a dream that he would marry 'A'isha. Thus, when she was still innocent and knew nothing of men and worldly affairs, she was prepared and entered the Prophet's household.
Umm Salama of the Makhzum clan, was first married to her cousin. The couple had embraced Islam at the very beginning and emigrated to Abyssinia to avoid persecution. After their return, they and their four children migrated to Madina. Her husband participated in many battles and died after being severely wounded at the Battle of Uhud. Abu Bakr and 'Umar proposed marriage to her, aware of her needs and suffering as a destitute widow with children to support. She refused, believing that no one could be better than her late husband.
Some time after that, the Prophet proposed marriage. This was quite right and natural, for this great woman had never shied from sacrifice and suffering for Islam. Now that she was alone after having lived many years in the noblest Arabian clan, she could not be neglected and left to beg her way in life. Considering her piety, sincerity, and what she had suffered, she certainly deserved to be helped. By marrying her, the Prophet was doing what he had always done: befriending those lacking in friends, supporting the unsupported, and protecting the unprotected. In her present circumstances, there was no kinder or more gracious way of helping her.
Umm Salama also was intelligent and quick to understand. She had all the capacities and gifts to become a spiritual guide and teacher. When the Prophet took her under his protection, a new student to whom all women would be grateful was accepted into the school of knowledge and guidance. As the Prophet was now almost 60, marrying a widow with many children and assuming the related expenses and responsibilities can only be understood as an act of compassion that deserves our admiration for his infinite reserves of humanity.
Umm Habiba was the daughter of Abu Sufyan, an early and most determined enemy of the Prophet and supporter of Makkah's polytheistic and idolatrous religion. Yet his daughter was one of the earliest Muslims. She emigrated to Abyssinia with her husband, where he eventually renounced his faith and embraced Christianity. Although separated from her husband, she remained a Muslim. Shortly after that, her husband died and she was left all alone and desperate in exile.
The Companions, at that time few in number and barely able to support themselves, could not offer much help. So, what were her options? She could convert to Christianity and get help that way (unthinkable). She could return to her father's home, now a headquarters of the war against Islam (unthinkable). She could wander from house to house as a beggar, but again it was an unthinkable option for a member of one of the richest and noblest Arab families to bring shame upon her family name by doing so.
God recompensed Umm Habiba for her lonely exile in an insecure environment among people of a different race and religion, and for her despair at her husband's apostasy and death, by arranging for the Prophet to marry her. Learning of her plight, the Prophet sent an offer of marriage through the king Negus. This noble and generous action was a practical proof of: We have not sent you save as a mercy for all creatures (21:107).
Thus Umm Habiba joined the Prophet's household as a wife and student, and contributed much to the moral and spiritual life of those who learned from her. This marriage linked Abu Sufyan's powerful family to the Prophet's person and household, which caused its members to re-evaluate their attitudes. It also is correct to trace the influence of this marriage, beyond the family of Abu Sufyan and to the Umayyads in general, who ruled the Muslims for almost a century.
This clan, whose members had been the most fanatical in their hatred of Islam, produced some of Islam's most renowned early warriors, administrators, and governors. Without doubt, it was this marriage that began this change, for the Prophet's depth of generosity and magnanimity of soul surely overwhelmed them.
Zaynab bint Jahsh was a lady of noble birth and a close relative of the Prophet. She was, moreover, a woman of great piety, who fasted much, kept long vigils, and gave generously to the poor. When the Prophet arranged for her to marry Zayd, an African exslave whom he had adopted as his son, Zaynab's family and Zaynab herself were at first unwilling. The family had hoped to marry their daughter to the Prophet. But when they realized that the Prophet had decided otherwise, they consented out of deference to their love for the Prophet and his authority.
Zayd had been enslaved as a child during a tribal war. Khadija, who had bought him, had given him to Muhammad as a present when she married him. The Prophet had freed immediately him and, shortly afterwards, adopted him as his son. He insisted on this marriage to establish and fortify equality between the Muslims, and to break down the Arab prejudice against a slave or even freedman marrying a free-born woman.
The marriage was an unhappy one. The noble-born Zaynab was a good Muslim of a most pious and exceptional quality. The freedman Zayd was among the first to embrace Islam, and he also was a good Muslim. Both loved and obeyed the Prophet, but they were not a compatible couple. Zayd asked the Prophet several times to allow them to divorce. However, he was told to persevere with patience and not separate from Zaynab.
But then one day Gabriel came with a Divine Revelation that the Prophet's marriage to Zaynab was a bond already contracted: We have married her to you (33:37). This command was one of the severest trials the Prophet, had yet had to face, for he was being told to break a social taboo. Yet it had to be done for the sake of God, just as God commanded. 'A'isha later said: "Had the Messenger been inclined to suppress any part of the Revelation, surely he would have suppressed this verse."
Divine wisdom decreed that Zaynab join the Prophet's household, so that she could be prepared to guide and enlighten the Muslims. As his wife, she proved herself most worthy of her new position by always being aware of her responsibilities and the courtesies proper to her role, all of which she fulfilled to universal admiration.
Before Islam, an adopted son was considered a natural son. Therefore, an adopted son's wife was considered as a natural son's wife would be. According to the Qur'anic verse, former "wives of your sons proceeding from your loins" fall within the prohibited degrees of marriage. But this prohibition does not apply to adopted sons, for there is no real consanguinity. What now seems obvious was not so then. This deeply rooted tribal taboo was broken by this marriage, just as God had intended.
To have an unassailable authority for future generations of Muslims, the Prophet had to break this taboo himself. It is one more instance of his deep faith that he did as he was told, and freed his people from a legal fiction that obscured a biological, natural reality.
Juwayriya bint Harith the daughter of Harith, chief of the defeated Bani Mustaliq clan, was captured during a military campaign. She was held with other members of her proud family alongside her clan's "common" people. She was in great distress when she was taken to the Prophet, for her kinsmen had lost everything and she felt profound hate and enmity for the Muslims. The Prophet understood her wounded pride, dignity, and suffering; more important, he understood how to deal with these issues effectively. He agreed to pay her ransom, set her free, and offered to marry her.
When the Ansar and the Muhajirun realized that the Bani Mustaliq now were related to the Prophet by marriage, they freed about 100 families that had not yet been ransomed. A tribe so honored could not be allowed to remain in slavery. In this way, the hearts of Juwayriya and her people were won. Those 100 families blessed the marriage. Through his compassionate wisdom and generosity, the Prophet turned a defeat for some into a victory for all, and what had been an occasion of enmity and distress became one of friendship and joy.
Safiyya bint Huyayy was the daughter of the chieftains of the Jewish tribe of Khaybar, who had persuaded the Bani Qurayza to break their treaty with the Prophet. From her earliest days, she had seen her family and relatives oppose the Prophet. She had lost her father, brother, and husband in battles against the Muslims, and eventually was captured by them.
The attitudes and actions of her family and relatives might have nurtured in her a deep desire for revenge. However, 3 days before the Prophet reached Khaybar, she dreamed of a brilliant moon coming out from Madina, moving toward Khaybar, and falling into her lap. She later said: "When I was captured, I began to hope that my dream would come true." When she was brought before the Prophet as a captive, he set her free and offered her the choice of remaining a Jewess and returning to her people, or entering Islam and becoming his wife. "I chose God and his Messenger" she said. Shortly after that, they were married.
Elevated to the Prophet's household, she witnessed at first hand the Muslims' refinement and true courtesy. Her attitude to her past experiences changed, and she came to appreciate the great honor of being the Prophet's wife. As a result of this marriage, the attitude of many Jews changed as they came to see and know the Prophet closely. It is worth noting that such close relations between Muslims and non-Muslims can help people to understand each other better and to establish mutual respect and tolerance as social norms.
Sawda bint Zam'ah ibn Qays was the widow of Sakran. Among the first to embrace Islam, they had emigrated to Abyssinia to escape the Makkans' persecution. Sakran died in exile, and left his wife utterly destitute. As the only means of assisting her, the Prophet, though himself having a hard time making ends meet, married her. This marriage took place some time after Khadija's death.
Hafsa was the daughter of 'Umar ibn al-Khattab, the future second caliph of Islam. This good lady had lost her husband, who emigrated to both Abyssinia and Madina, where he was fatally wounded during a battle in the path of God. She remained without a husband for a while. 'Umar desired the honor and blessing of being close to the Prophet in this world and in the Hereafter. The Prophet honored this desire by marrying Hafsa to protect and to help the daughter of his faithful disciple.
Given the above facts, it is clear that the Prophet married these women for a variety of reasons: to provide helpless or widowed women with dignified subsistence; to console and honor enraged or estranged tribes; to bring former enemies into some degree of relationship and harmony; to gain certain uniquely gifted men and women for Islam; to establish new norms of relationship between people within the unifying brotherhood of faith in God; and to honor with family bonds the two men who were to be the first leaders of the Muslim community after his death. These marriages had nothing to do with self-indulgence, personal desire, or lust. With the exception of 'A'isha, all of the Prophet's wives were widows, and all of his post-Khadija marriages were contracted when he was already an old man. Far from being acts of self-indulgence, these marriages were acts of self-discipline.
Part of that discipline was providing each wife with the most meticulously observed justice, dividing equally whatever slender resources he allowed for their subsistence, accommodation, and allowance. He also divided his time with them equally, and regarded and treated them with equal friendship and respect. The fact that all of his wives got on well with each other is no small tribute to his genius for creating peace and harmony. With each of them, he was not only a provider but also a friend and companion.
The number of the Prophet's wives was a dispensation unique to him. Some of the merits and wisdom of this dispensation, as we understand them, have been explained. All other Muslims are allowed a maximum of four wives at one time. When that Revelation restricting polygamy came, the Prophet's marriages had already been contracted. Thereafter, he married no other women.
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mawjooda · 4 months ago
So in the last six months or so I have been really interested in Islam (I'm Catholic), when I read about Allah and how merciful He is it just brings me joy and peace, idk I can't understand those feelings. Someday I hope I could convert to Islam, I just don't know where can I seek help with that, I need/want to know more about religion and how to pray and everything. As I said reading about Allah just brings peace to my soul and I would like to know how to pray and all that stuff. Do you maybe know how to start with all it, where can I go to talk about this with someone? Mosque myb? Idk, hope you'll see this...
Hello! I'm so glad to hear that you are interested in Islam. You have been guided to a good choice, and I hope you continue to be guided. Honestly, the first thing I would suggest you do is find a nearby mosque that you can take your shahadah (accept Islam) at. The imam should be able to answer any questions you have and help you learn the important aspects of the religion. Pray to Allah to guide you to the right resources, because as much as there are good, helpful resourses, there are corrupt ones here and there. There is no way you will seek His guidance, and He will misguide you. So trust that He will guide you to the right mosques and centers and the right people. Keep praying for guidance! A mosque, again, is a great way to start. On Friday afternoons, there are often many people there for the Jummah prayer. If you find a nearby mosque, check and see if they have a website that shows the times they're open.
Again, I am so happy for you and I pray this journey is made easy for you. I will be praying for you, and I hope everything works out for the best!
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wisdomgifs · 4 months ago
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Visit our Webpage - RevertHelp Team
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fatmslmh · 5 months ago
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imamgazzali · 3 months ago
The affairs of this world do not become orderly except through activities, but the human activities are divided into three categories. 
1) The first category includes four fundamental activities without which the world cannot go on in order. (i) Agriculture for raising food stuffs for maintaining lives, weaving for manufacturing clothes, architecture for building houses and government for regulating human relations for living in peace and harmony. 
2) The second category includes such activities as are helpful to the above mentioned activities, such as iron crafts or ploughs for cultivation, instruments for spinning and weaving clothes and other implements. 
3) The third category includes such activities as are supplementary to the principal industries previously mentioned, such as eating, drinking, making dresses, sewing clothes.
These activities are necessary for human habitation just as the various organs of the body are necessary for up-keep of the human body. The organs of the body also are divided into three categories - 
1) The fundamental organs, such as heart, liver and brain. 
2) What is helpful to these principal organs are stomach, veins, and back-bone without which they cannot function. 
3) What is supplementary to the above two categories for perfection are nails, fingers, eye brows etc. Out of these three categories, the most noble are the fundamental things, out of which the most noble is government on account of which peaceful habitation becomes possible. For this reason, experienced and expert men are necessary to run the government.
Administration is divided into four classes. 
(1) The first class is the highest as it is the government of the prophets and their jurisdiction spread over the public and private mattes of the people. 
(2) Next is the administration of temporal rulers over the public matters of the people and not their private matters. 
(3) Next is the administration of the learned and the wise over the people in the matter of the religion of God as they are the heirs of the prophets. It involves thoughts of the privileged few. 
(4) Next is the administration of the preachers which involves the thoughts of the common men. After the administration of the prophets, the most noble is the diffusion of knowledge whereby the people are saved from evil and destructive habits and are led towards fortune and constructive virtues. This is the goal of knowledge and education.
Intellectual activities are more excellent than the other activities, because the excellence of an activity is known by three things - 
(1) by examining the natural qualities of a man by the help of which an activity is recognised. For instance, acquisition of knowledge is better than learning a language as knowledge can be acquired by intellect, while language can be learnt through the sense of hearing. As intellect is better than the sense of hearing, so knowledge is better than language. 
(2) By examining the extent of human usefulness, for instance, agriculture is superior to the craft of a goldsmith. 
(3) By observing the excellence of a business, for instance, the business of a goldsmith is better than that of tanning hides. 
Knowledge also has got the above three qualities. 
(1) Firstly, it is widely known that the science of religion is the path of the hereafter. Perfect knowledge and bright intellect can acquire it. This is the most noble attribute of a man, because owing to this attribute, trust of God has been accepted by him and through it, he can enjoy the neighbourhood of God. 
(2) Secondly, there is no doubt that the people in general get benefit of knowledge as its extant of usefulness is very wide and it contributes to the happiness of this world and the hereafter. 
(3) Thirdly, knowledge is a thing which heals and governs the hearts and souls of men. Man is the lord of creation and the lord of human organs is his heart. A spiritual teacher purifies the heart and guides it towards God. So teaching is the finest mode of worship. The heart of a learned man is one of the good stewards of God. What rank is therefore higher than that in which a man is an intermediary between his Lord and fellow-men to draw them closer to God and to paradise?
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thejourneywithin · a month ago
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As a revert, this is one of my favourite books of my spiritual journey on the road to Islam ! 
The media always portrays Islam as a religion of extremists, terrorists and violence. Or people think Islam equals strict Middle-Eastern cultures.
Fear comes from the lack of knowledge and a state of ignorance. The best remedy for fear is to gain knowledge.
Meanwhile the word Islam alone comes from the Arabic word as-salam (سَلَام) which literally means Peace. Muslims greet each other by saying 'Salaam alaykum' meaning 'peace be upon you'. The more I learn about this religion, the more I genuinely feel at peace with myself. I highly recommend this book to anyone who is open to soften their heart.
Edit: you can also read the first chapter of the book here !
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everyday-quote · a month ago
When a du’a comes on the lips of a believer, it’s a sign that Allah wants to grant him that wish.
Ibn Ataallah (rahimullah)
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everydaydua · 24 days ago
Dua from the Qur'an #14
رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
"Our Lord! pour out patience on us, and cause us to die as Muslims."
rabbanaa afrigh ‛alaynaa ṣabran wa tawaffanaa muslimeen
Sources: Surah Al-A'raf (7:126)
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daily-hadith · 4 months ago
Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated Muawiya (Radi-Allahu 'anhu): I heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying, "A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path." Bukhari Vol. 4 : No. 835
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anisamuslimah · 2 months ago
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Insha'Allah 🕊
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riyad-as-salihin · 2 months ago
Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 112
Chapter: Emphasis on Performing two Rak'ah Sunnah before Dawn (Fajr) Prayer
'Aishah (May Allah be pleased with her) reported:
The Prophet (ﷺ) said, "The two Rak'ah before the dawn (Fajr) prayer are better than this world and all it contains." [Muslim] Another narration goes: "The two Rak'ah before the dawn (Fajr) prayer are dearer to me than the whole world."
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wisdomrays · 3 months ago
QUESTIONS & ANSWERS: Are Muslims Guilty of Imperialism?
This charge continues to be leveled against the Muslim world. I would like to counter it by asking the following questions:
Given the existing circumstances of 1,400 years ago, how would any one living in Makka or Madina go about exploiting his own clan and tribe? If the supposedly exploited lands and people were those of the Hijaz, which were poor, unfruitful, and barren, who would have wished to invade or exploit them? It is ludicrous to level the charge of imperialist colonialism against the most noble-minded Muslims, who risked their lives to spread the message of Islam; who spent the greater part of their lives far from their children, families, homes, and native lands fighting armies ten or twenty times their size; and who felt deeply grieved when they did not die on the battlefield and join the earlier martyrs for Islam. We ask ourselves what worldly gain they obtained in return for such struggle, deprivation, and sacrifice!
Those who invaded, occupied, and exploited others with the worst intentions (and results) of imperialism are power-hungry individuals or nations. To mention a few: Alexander the "Great" and Napoleon, the Roman empire and Nazi Germany, the Mongol armies unleashed by Genghis Khan and the colonizing armies unleashed by western Europe, Russian dictatorship (whether czarist or communist) and the American empire (whether "manifest destiny" or "making the world safe for democracy"). Wherever such conquests came and went, they corrupted the morality of the conquerors and the conquered, causing chaos, conflict, tears, bloodshed, and devastation. Today their heirs, like bold thieves who bluff property owners to conceal their theft of that very property, turn to besmirching Islam, its Prophet, and his Companions.
True Muslims have never sought to exploit others. Nor have they let others do so where Muslim government had jurisdiction. At a time when Muslim armies were running from triumph to triumph, Caliph 'Umar said: "What befits me is to live at the level of the poorest Muslims," and he really did so. As he took only a few olives a day for his own sustenance, who was he exploiting?
After one battle, when a Muslim was asked to take the belongings of an enemy soldier whom he had fought and killed, he said: "I did not participate in the battle to take spoils." Pointing to his throat, he continued: "What I seek is an arrow here and to fall as a martyr." (His wish was granted.) While burning with the desire for martyrdom, who was he exploiting?
In another battle, a Muslim soldier fought and killed a leading enemy who had killed many Muslims. The Muslim commander saw him pass by his dead enemy. The commander went to the head of the dead soldier and asked who had killed him. The Muslim did not want to reply, but the commander called him back in the name of God. The Muslim felt himself obliged to do so, but concealed his face with a piece of cloth. The following conversation took place:
-Did you kill him for the sake of God?
-All right. But take this 1,000 dinar piece.
-But I did it for the sake of God!
-What is your name?
-What is my name to you? Perhaps you will tell this to everyone and cause me to lose the reward for this in the afterlife.
How could such people exploit others and establish colonies all over the world? To speak frankly, those who hate Islam and Muslims are blind to the historical truth of how Islam spread.
Let's look at what exploitation and imperialism are. Imperialism or colonization is a system of rule by which a rich and a powerful country controls other countries, their trade and policies, to enrich itself and gain more power at the other's expense. There are many kinds of exploitation. In today's world, they may take the following forms:
• Absolute sovereignty by dispossessing indigenous people in order to establish the invader's direct rule and sovereignty. Examples are western Europe's conquest of North and South America, as well as Australia and New Zealand, as well as the Zionists' conquest of Palestine.
• Military occupation so that the invaders can control the conquered nation's land and resources. One example is British colonial rule in India.
• Open or secret interference and intervention in a country's internal and foreign affairs, economy, and defense. Examples are those Third World countries who are manipulated and controlled by various developed countries.
• The transfer of intellectuals, which is currently the most common and dangerous type of imperialism. Young, intelligent, and gifted people of the countries to be exploited are chosen, given stipends, and educated abroad. There they are introduced to and made members of different groups. When they return to their country, they are given influential administrative and other posts so that they can influence their country's destiny. When native or foreign people linked to exploiters abroad are placed in crucial positions in the state mechanism, the country is conquered from inside. This immensely successful technique has enabled Western imperialists to achieve many of their goals smoothly and without overtly rousing the enmity of the people they wish to subjugate. Today, the Muslim world is caught in this trap and thus continues to suffer exploitation and abuse.
Whatever kind of imperialism they are subjected to, countries suffer a number of consequences:
• Various methods of assimilation alienate people from their own values, culture, and history. As a result, they suffer crises of identity and purpose, do not know their own past, and cannot freely imagine their own future.
• Any enthusiasm, effort, and zeal to support and develop their country is quenched. Industry is rendered dependent upon the (former) imperial masters, science and knowledge are not allowed to become productive and primary, and imitation is established firmly so that freedom of study and new research will gain no foothold.
• People remain in limbo, totally dependent upon foreigners. They are silenced and deluded by such empty phrases as progress, Westernization, civilization, and the like.
• All state institutions are penetrated by foreign aid, which is in reality no more than massive financial and cultural debt. Imports, exports, and development are wholly controlled by or conducted according to the exploiter's interests.
• While no effort is spared to keep the masses in poverty, the ruling classes become used to extravagant spending and luxury. The resulting communal dissatisfaction causes people to fight with each other, making them even more vulnerable to outside influence and intervention.
• Mental and spiritual activity is stifled, and so educational institutions tend to imitate foreign ways, ideas, and subjects. Industry is reduced to assembling prefabricated parts. The army tends to become a dumping ground for imperialist countries, for its purchases of expensive hardware ensure the continued well-being of the latter's industries.
We wonder if it is really rational to liken the Islamic conquest to imperialism, which brought disastrous consequences wherever it went.
The victory of Muslim armies never caused a great exodus of people from their homes and countries, nor has it prevented people from working by putting chains on their hands and feet. Muslims left the indigenous people free to follow their own way and beliefs, and protected them in exactly the same way it protected Muslims. Muslim governors and rulers were loved and respected for their justice and integrity. Equality, peace, and security were established between different communities.
If it had been otherwise, would the Christians of Damascus have gathered in their church and prayed for a Muslim victory against Christian Byzantium, which was seeking to regain control of the city? If Muslims had not been so respectful of non-Muslims' rights, could they have maintained security for centuries in a state so vast that it took more than 6 months to travel from one end to another?
One cannot help but admire those Muslim rulers and the dynamic energy that made them so, when we compare them to present-day rulers. Despite every modern means of transportation, telecommunications, and military back-up, they cannot maintain peace and security in even a small area of land.
Today, many scholars and intellectuals who realize the value of Islam's dynamics, which brought about Islam's global sovereignty and which will form the basis of our eternal existence in the Hereafter, expressly tell us that Muslims should reconsider and regain them. While conquering lands, the Muslims also were conquering their inhabitants' hearts. They were received with love, respect, and obedience. No people who accepted Islam ever complained that they were culturally prevented or ruined by the arrival of Muslims. The contrast with the reality of Christian Europe's conquests is stark and obvious.
Early Muslims evaluated the potential of knowledge and art in the conquered lands. They prepared and provided every opportunity for local scholars and scientists to pursue their work. Regardless of their religion, Muslims held the people in high regard and honored them in the community. They never did what the descendants of the British colonialists in America did to the American Indians or in Australia to the Aborigines, the French to the Algerians, or the Dutch to the Indonesians. On the contrary, they treated the conquered people as if they were from their own people and religion, as if they were brothers and sisters.
Caliph 'Umar once told a Coptic Egyptian who had been beaten by a Makkan noble to beat him just as he had been beaten. When 'Umar heard that 'Amr ibn al-'As had hurt the feelings of a native Egyptian, he rebuked him: "Human beings were born free. Why do you enslave them?" As he went to receive the keys to Masjid al-Aqsa, 'Umar visited and talked to priests in different churches in Palestine. Once he was in a church when it was time to pray. The priest repeatedly asked him to pray inside the church, but 'Umar refused, saying: "You may be harassed by other Christians later on because you let me pray in the church." He left the church's premises and prayed outside on the ground.
These are but a few examples to indicate how Muslims were sensitive, tolerant, just, and humane toward other people. Such an attitude of genuine tolerance has not been reached by any other people or society.
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alhamdulillah10 · a year ago
9 year-old Rudy accepted Islam after feeding the homeless every weekend with Muslims. He wanted to be Muslim and to pray and fast. He asked his mum for permission and with tears in her eyes she said she'd be happy with whatever he decides and will always love and support him ❤️
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wisdomgifs · 2 months ago
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Visit our Webpage - RevertHelp Team
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