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lifeofresulullah · 7 months
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The Life of The Prophet Muhammad(pbuh): Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah
Sariyyas are Sent Around
Despite everything, the idolaters of Mecca did bothered and harassed the Prophet and Muslims. They were pursuing their activities relentlessly, cooperating secretly with Jews and hypocrites of Medina in order to cease the light of Islam and to murder the Great Prophet.
The Honorable Messenger, who organized people of Medina, began taking actions against them. Of course, it was impossible not to take actions while enemies were resorting to all kinds of tricks and intrigues.
First of all, the Prophet wanted to apply economical warfare method. Therefore, he chose to keep the trade route leading from Quraish to Syria under control.
Another precaution they considered was making peace treaty with tribes living nearby. This would prevent them from being a part of insidious aims of Mecca idolaters and leave Quraish without assistance.
He started to send sariyyas around in the first year of the Hijrah, for this purpose. These sariyyas were not sent for attacking anywhere or shedding blood. As a matter of fact, the first sariyyas (except for one) did not shed even a single drop of blood and did not plunder any tribes; as it will be seen later.
Main characteristic of these sariyyas which were sent was to keep the Quraish under financial pressure; which was a sort of warning for them. It meant to say “If you continue pursuing this violence policy, we know what to do. We have the trade route which is your vital point. Behave!”
Another important task these sariyyas carried on was to control the neighborhood around Medina to investigate and inform if there was any sort of danger and what sort of preparations the enemy was making.
The First Sariyya
Seven months after the migration to Medina, in the month of Ramadan, the Honorable Messenger sent his uncle Hazrat Hamza as the leader of cavalries consisting of thirty people in order to watch a trade caravan which was on its way from Damascus to Mecca, escorted by a trop three hundred idolaters of Quraish. 
There was not a single Muslim from the Ansar among the cavalries because they promised the Prophet to protect them only within Medina. For this reason, the Honorable Messenger had not sent anyone from the Ansar to military expeditions until the Battle of Badr. 
Hazrat Hamza, having set out from Medina, came across the Quraish caravan, which included Abu Jahl, in Sayf al-Bahra, a sub-district of Iys. While two rivalries were preparing to fight, the leader of Juhanis, who was an ally and friend of the both parties, prevented the fight by stepping in.
The Quraish kept on going towards Mecca with their caravan, while Hazrat Hamza returned to Medina with Muslims who were with him. 
The Prophet was pleased to hear that no fighting happened.
The Sariyya of Ubaydah bin Harith
After Hazrat Hamza returned to Medina, the Prophet sent Ubaydah bin Harith to the valley of Nabigh in the month of Shawwal. There were sixty cavalrymen from migrants with him. 
Arriving in the valley of Nabigh, Hazrat Ubaydah came across two hundred people from the Quraish idolaters. They shot arrows at each other. The first arrow on the Muslims side was shot by Hazrat Sa’d bin Abi Waqqas. This was the first arrow shot for the sake of Allah. Both parties went away from each other, without making any other fight. 
In the meantime, Miqdad bin Amr and Utbah bin Ghazwan, who had converted to Islam but could not find any chance to join the Muslims, took advantage of this situation and left the idolaters and joined Mujahids. 
THE EXPEDITION OF ABWA
It was the last month of the first year of the Hijrah…
The Honorable Messenger assigned Sa’d bin Ubadah as his deputy and set out from Medina, with a troop of sixty migrants, for the first time. 
The reason why the Prophet went into this battle was to encounter the idolaters of Quraish who attacked people nearby and intimidate them, and to make a treaty with Damra bin Sons of Bakr at the same time. 
The Honorable Messenger’s white flag was being carried by Hazrat Hamza.
The Prophet did not encounter the idolaters at this battle; however, he made a treaty with the sons of Bakr, which was the second reason why he set out.
According to the written treaty made with the chief of Damra Tribe:
a) Neither they, nor the Prophet would engage in a combat with the other side.
b) None of the parties would help the other party’s enemy, not even secretly.
c) They would have the Messenger of Allah’s assistance as long as they would not work against Islam, and they would respond positively when the Messenger of Allah called them for assistance against his enemy. 
The Prophet returned to Medina fifteen nights later. 
These peace treaties made with neighboring tribes had many advantages. Especially, the peace treaty made with tribes living on the Damascus trade route of Mecca was an implementation of the plan to demolish the Quraish financially.
As it can be seen, the Prophet made some treaties with other tribes which did not dispute with the Muslims against the enemy, provisionally though.
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tawakkull · 9 months
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ISLAM 101: Spirituality in Islam: Part 99
Heavenly or Elevated Realms
Just as the Creator has limitless Names, so too do these Names and the Attributes in which the Names originate possess the realms of manifestation in the greatest degree, the secondary degree, the third degree, and so on. The realms that are heavenly transcend our horizon of perception and they are of transcendent meaning and content. Although we can have some degree of exact knowledge about the Corporeal or Visible Realm (‘Âlam Mulk or Shahada), it is extremely difficult to be able to have or give definite knowledge about the nature or number of the heavenly realms, such as the Realm of the Transcendental Manifestation of Divinity (‘Âlam Lahut), the Realm of the Transcendental Manifestation of the Divine Mercy and Compassion (‘Âlam Rahamut), the Realm of the Transcendental Manifestation of Divine Attributes and Names (‘Âlam Jabarut), and the Realm of the Transcendental Manifestation of Divine Commands (‘Âlam Malakut). All the considerations concerning these are based on spiritual discovery and observation in conformity with the essential principles of Islam that have been established by the Qur’an and the Sunna.
From the perspective of Islamic epistemology, whether visible or invisible, transparent or opaque, observable or unobservable, animated or unanimated, from this world or other world, everything is an ‘âlam (realm or world). Derived from the same root word as ‘alam, meaning a sign or mark, everything and what lies beyond it is a sign for the existence of the Divine Being, a document of His acts, a mirror to His Perfection, a register of Destiny, a site where the relevant Divine determination is manifested, and a location for the manifestation of Divine Attributes and Names. For this reason, whether visible or invisible, everything bears traces belonging to or is a sign for the Divine Being; therefore, it is regarded as an ‘âlam (realm, world). Its plural is ‘awalim or‘âlamin. While the incorporeal entities, such as intellect or reason, spirit, soul, consciousness, feeling, and perception—which come into existence by His mere command “Be!”—are considered to belong to the Realm of the (Initial Manifestation of) Divine Commands (‘Âlam Amr), all corporeal, compound, or composed and decomposable entities contained in time and space are regarded as constituting the Realm of Physical Creation (‘Âlam Khalq). These two realms—the Realm of the (Initial Manifestation of) Divine Commands and the Realm of Physical Creation—are also dealt with under the titles of the Unseen Realm or World (‘Âlam Ghayb) and the Visible or Corporeal World (‘Âlam Shahada), respectively. All other realms are included in these two main realms.
The Unseen World is the realm which we cannot perceive with our five external senses. Including in particular the realms that are mentioned above as heavenly realms, many other iner and transcendent realms—such as the Spiritual Realm, the Realm of the Spirit, the Realm of Representations or Ideal Forms, and the Intermediate Realm—are considered to be realms that belong to the Unseen World.
As for the Visible or Corporeal World and the question of how many corporeal worlds there are, such as those called the Realm of Physical Creation, the Realm of the Divine Property and Dominion, the Realm of Matter, the Realm of Physical Bodies, the Realm of Physical Forms, and the Realm of Density, these are all titles given to that World from different viewpoints. And even though they are mentioned with different titles, the Unseen World and the Visible or Corporeal World—or the World of (the Initial Manifestation of) Divine Commands and the World of Physical Creation—are concentric realms, the former being the inner dimension of the latter, and the latter being the outer dimension of the former. However, all the realms, both those mentioned and not mentioned, have characteristics particular to each and are different from others, as they are the domains where Divine Attributes and Names are manifested and God acts as the Lord of all the worlds in different degrees and ways.
According to verifying scholars, existence, including in particular humankind, has different degrees or stages of birth. They are as follows: The first of these degrees or stages is the stage of the initial, transcendental manifestation of the Divine Attributes and Names, the second is the emergence of Divine Commands in the rank of the transcendental manifestation of Divine Attributes and Names, and the third is the appearance of physical substances and bodies in the horizon of the manifestation of Divine Commands. And even though this development or expansion may seem to have the same meanings as the ideas of “descent” and “ascent” in some Sufi and philosophical schools, they are actually different.
The degrees or stages mentioned are titles in the determination and identification of different ranks in the process of creation. They also point to the stations which initiates are bound to reach and pass during their journeying to the station of subsistence by and with God. An initiate ascends toward the imperceptible, indescribable, and transcendental manifestation of the Divine Being through the realms of Divine works, acts, Names, and Attributes successively. We can also view this as journeying in the attainment of knowledge of God and spiritual pleasure through the realms of Corporeal Existence, the Initial Manifestation of Divine Commands, the Transcendental Manifestation of Divine Attributes and Names, and the Transcendental Manifestation of the Divine Mercy and Compassion—as high as the Realm of the Transcendental Manifestation of Divinity, which is considered to be the horizon of “annihilation in God” and “subsistence by and with God.” Subsistence by and with God begins by having glimpses of the Realm of the Transcendental Manifestation of Divine Commands, and goes on rising higher and higher, reaching the rank of living at the level of the heart and spirit. When initiates reach the point where they can perceive that their existence is a shadow of the light of His Existence, this journeying then, in one respect, ends.
Now, from the horizon of our perception, let us try to see into the stations or stages of this journeying, from the highest down to the lowest, with the distinguishing features of each.
‘Âlam Lahut (The Realm of the Transcendental Manifestation of Divinity)
This is the highest, all-encompassing realm where the Attributes and Names of the Divine Being, Who is beyond all perception and conception and therefore is known or recognized through His Names and Attributes, and Whose existence is proven by His works, are manifested beyond all terms of modality or quantity and quality. This manifestation is also known by other titles, such as the Unseen of the Whole Unseen, the Absolutely Hidden Treasure, the Realm of Absolute Existence, the Unseen Absolute, and the Truth of Truths.
Another approach to the Realm of the Transcendental Manifestation of Divinity is that it is an absolutely transcendental realm that is related to Allah (God)—the Proper Name of the Divine Being that contains all other Names—on Which the existence and subsistence of all other realms—with all their distinguishing features, as well as the things and beings they contain—depend. It is also the first-rank source of radiance for our thoughts, feelings, and sensations, and for all the actions we perform with our inner and outer faculties. All of the Divine Essential Qualities, Attributes, and Names are concentrated and intersect in this realm. Being the infinite realm for the Divine Being’s initial manifestation beyond all modality or all terms of quantity and quality, this realm also encompasses all of the other realms. Since it is the realm for this manifestation, it reminds us of our servanthood and duty of worship. That is, as Divinity connotes being the Worshipped, Sought, and Loved One, this realm implies the duty of worship to God the Ultimate Truth, according to the relevant commands of the Qur’an. Purely being the Divine Being, God is also the All-Worshipped, Eternally-Sought, and All-Loved One.
The Initial, Transcendental Manifestation of Divinity is an all-encompassing mirror to the Divine Being and therefore it is eternally unchangeable. As this manifestation is a mirror eternal in the past, It denotes a manifestation that is also eternal in the future. In the course of history, different ways of worship and servanthood have been born from human thought and they have led to the fabrication of many objects of worship. However, all these human-generated ways of worship and human-fabricated objects of worship have been forgotten, and only the Unique, All-Majestic One of absolute Transcendence, Who has All-Lofty Attributes and All-Beautiful Names, has remained. He has no beginning at all; since He is thus, He is eternal, with no end at all. He exists eternally, and both His non-existence and impermanence are absolutely inconceivable. And the Realm of the Transcendental Manifestation of Divinity is the most polished mirror of His manifestation as the Divine Being, Who has all the Attributes mentioned.
‘Âlam Rahamut (The Realm of the Transcendental Manifestation of Divine Mercy and Compassion)
All animals and vegetables on the earth are honored with life as pure favor of the Creator; their survival and multiplication in a determined, harmonious system are also pure favor, and they receive numerous other favors during their lives; humans are equipped with many special faculties and attributes, in addition to those they share with animals, and they receive special mercy, tenderness, assistance, and care—all such and other favors unmentioned which are accorded to living creatures overflow from ‘Âlam Rahamut, where the first, transcendental manifestation of Divine Mercy and Compassion occurs. This can also be explained as follows.
God Almighty’s concentrated manifestation of all of His Attributes and Names and, particularly, His being the Eternally Besought-of-All on the whole of the universe is a manifestation of His Divinity or ‘Âlam Lahut; while the fact that every entity benefits from His Mercy, Compassion, Preservation, Help, Care, and Protection according to its capacity, is a manifestation that issues from the horizon of ‘Âlam Rahamut. This realm is absolutely connected with the Divine Attributes and Names. In relation to God’s being the All-Merciful, it is the most unique sphere of the Essential Attributes of the Divine Essence, while in relation to His being the All-Compassionate, it is the realm where the Attributes derived from God’s acts (they are almost infinite, such as Providing, Creating, Sustaining, Forgiving, etc.) manifest themselves.
This realm can also be viewed as the initial manifestation of the limitless Divine Mercy, Which surpasses His sacred “Wrath,” in a way that identifies or determines every formation. As God’s being the All-Merciful (ar-Rahman) expresses His all-encompassing, limitless Mercy, the realm where this Mercy manifests Itself is certainly an all-embracing realm of Mercy. Since God’s being the All-Compassionate (ar-Rahim) denotes those acts of His that issue from His Mercy, the Realm of the Transcendental Manifestation of His being the All-Merciful can be viewed as the source from which God’s particular mercy (compassion) reaches all things and beings individually according to the capacity and merit of each individual from the stage of existence in God’s Knowledge to their corporeal existence. This Realm relates to eternity in the past from the perspective of God’s being the All-Merciful (ar-Rahman), while from the perspective of His being the All-Compassionate (ar-Rahim), It relates to eternity in the future.
The favors that come to every creature at the beginning of its existence, in return for having done nothing, issue from God’s All-Mercifulness; no creature is deprived of these. The existence of every creature, the life span, and particular physical form accorded to it, along with all the faculties, urges, and desires with which it is endowed to survive and multiply—all its vital necessities and the possibilities created to meet them—these are all favors that issue from the Realm of God’s All-Mercifulness. As for the favors that come in return for every creature’s labor, strife, and efforts, including eternal happiness in the other world for conscious, responsible beings and their being honored with the vision of God, they have their source in God’s All-Compassionateness.
Both the Realm of the Transcendental Manifestation of God’s Divinity and the Realm of the Transcendental Manifestation of Divine Mercy and Compassion, or God’s being the All-Merciful and the All-Compassionate, are realms that are related to God’s knowledge of everything and to His making Himself known through His manifestations of Mercy, Care, and Helping; He thus prepares hearts for perfect servantood to Him through worship and obedience.
‘Âlam Jabarut (The Realm of the Transcendental Manifestation of Divine Attributes and Names)
This realm is the realm where Divine Attributes and Names manifest themselves transcendentally. It also known by other titles, such as the Realm of Unity, the Grand Intermediate Realm, the Truth of Ahmad, the Grandest Spirit, the Universal Spirit, and the First Shadow. Some Sufi scholars view this Realm as the Realm of Divine Grandeur and Power, which is situated between the Realms of the Manifestation of Divinity and the Manifestation of Divine Mercy and Compassion, or between the Realms of the Manifestation of Divinity and the Manifestation of Divine Commands. It is certain that this Realm, like the others described above, is a heavenly and spiritual one. It is also certain that it has nothing to do with Egypt’s Hermes Trismegistus’[1]considerations of realms, or Plato’s Realm of Ideas. According to Ibrahim Haqqi of Erzurum, this Realm is above the Divine Supreme Seat and below the Divine Supreme Throne—I do not know what he means by “above” and “below”—and views all other Realms from “above.”
From the perspective of all the considerations mentioned, the Realm of the Transcendental Manifestation of Divine Commands (‘Âlam Malakut) is a realm “below” the Divine Supreme Seat and beyond all conceptions, while the Realm of the Transcendental Manifestation of Divinity (‘Âlam Lahut) is above all other realms—beyond any consideration of “over” or “above” and “below”—and relates to “God’s seating Himself on the Supreme Throne.” As for the other two Realms of the Transcendental Manifestation of Divine Mercy and Compassion and the Transcendental Manifestation of Divine Attributes and Names, the former is the realm of growth and development on the part of the manifestation of Mercy and Compassion, while the latter is the realm of Divine Grandeur and Dominion before, or next to, the former.
Divine Destiny and Decree have a particular relation with the Realm of the Transcendental Manifestation of Divine Attributes and Names. This relation also encompasses events associated with persons. When all things and events are considered, the Realm of the Transcendental Manifestation of Divine Attributes and Names is a pure, spiritual realm. Therefore, it is higher than the Realm of the Transcendental Manifestation of Divine Commands and the Corporeal Realm. All things and events are identified in this realm in the entirety of each, while they are individualized and particularized in the others.
‘Âlam Malakut (The Realm of the Transcendental Manifestation of Divine Commands)
Also called by other titles such as the Realm of the Initial Manifestation of Divine Commands, the Realm of Spirits, the Intermediate Realm, the Horizon of the Final Identification, and the Relative Spirit, the Realm of the Transcendental Manifestation of Divine Commands is the final and lowest order or level of immaterial entities, and it can be considered as the roof of the Corporeal Realm. This classification is according to the order or ranks of the manifestations of the Divine Essence, Attributes, and Names. It is not based on a decisive statement of the Qur’an and the Prophet, upon him be peace and blessings, but on spiritual discovery and observation and on interpretation and inference founded upon the fundamental, unchanging principles of the Religion.
The Realm of the Transcendental Manifestation of Divine Attributes and Names, the Realm of Divine Commands, and the Realm of Corporeality exist as the inner or outer dimension of one another, or as one within or above the other. That is, if the Realm of the Transcendental Manifestation of Divine Attributes and Names is a separate realm, then each of the other two realms are dimensions of it. The first of these three realms is a realm of natures, and thus does not have an external existence. Everything exists in it as a determined nature, while it is clothed in a form—or in corporeal existence—in the other two, respectively.
All four realms being discussed are transcendental realms in which the exact divisions of place and time—such as top and bottom, above and below, front and back, in front or behind, day and night, and yesterday and today—are beyond consideration. Therefore, a heart that has developed or advanced far enough on the way of spirituality can experience yesterday together with today, and today together with tomorrow, transcending the boundaries of time.
The human rank or mission of vicegerency on the earth relates to the heart and its relationship with the Realm of the Transcendental Manifestation of God’s Commands. Although humans belong to the corporeal realm with respect to their bodily existence, as far as the inner dimension of their existence is concerned, they belong to the Realm of the Transcendental Manifestation of Divine Commands. We can even say that human bodily existence corresponds to the Corporeal Realm, while the inner dimension of human existence corresponds to the Realm of the Transcendental Manifestation of Divine Commands. This same relationship also exists between the universe and the Divine Supreme Throne, and between the earth and the Ka’ba. A heart that is open to the Realm of the Transcendental Manifestation of Divine Commands is more spacious than the earth—while even a large body is more cramped than a cup. Human corporeal existence is the place where sensations are imprisoned and concentrated, but the spiritual dimension of existence is where human spiritual and intellectual faculties develop and expand. The gifts and radiance coming from the Realm of the Transcendental Manifestation of Divine Commands are the source of wealth and power for a spirit, and no one is thought to be able to remain indifferent to it. Anyone completely cut off from this realm has entered a way that will lead to complete loss and ruin.
Both the corporeal and incorporeal dimensions of existence have fully and most perfectly been manifested on the Master of creation, upon him be perfect blessings. With respect to his bodily existence, he is the most perfect; also, he is the incomparable representative of the spirit of Islam regarding the spiritual dimension of his existence, which is reflected in his conduct. His Ascension beyond the realms—as high as the insurmountable boundary between Divinity and servanthood—is the wonder or miracle and expansion of his spiritual existence. Truly, through the Ascension, he was favored with the full, unparalleled attainment of spiritual visions and observations, and he rose to the rank of being the pride of the inhabitants of both the heavens and the earth.
Vision of God, the Ultimate Truth, Who is beyond any concept of modality, has different ranks or degrees. The vision of Him from the horizon of belief in Him as the sole, ultimate Agent of all actions in the universe is of the first or lowest degree; the vision of Him from the summit of belief in Him as the sole, ultimate Owner and Giver of all the attributes that are shared by all existence is of the second degree. Experiencing the pleasure of the vision of Him from the peak of belief in Him as the sole, truly Existent Being is of the highest degree. However, there are veils in human nature that prevent these visions, from those which arise from the veils formed of feelings, imagination, fancy, and whims, to those which are produced by failing to observe the criteria of the Shari’a and the balances established by the Sunna and by making some utterances or assuming some attitudes incompatible with essential Islamic principles.
When the hearts that are not prevented by such veils from being elevated rise and are purified of the dirt of attachment to all things other than God, they become bright, polished mirrors to the various truths including even the Ultimate Truth of Truths. They reflect the lights of the Divine Essence and Attributes; they get in contact with the Realm of the Transcendental Manifestation of Divine Commands; they speak with the voice of the Realm of the Transcendental Manifestation of Divine Attributes and Names; they build relations or transact “business” with the Realm of the Transcendental Manifestation of the Divine Mercy and Compassion; and they reach a point where they are favored with reflections from the Realm of the Transcendental Manifestation of Divinity. As a consequence, the heart begins to beat with the messages of the Realm of the Transcendental Manifestation of Divine Commands, and the spirit starts inhaling the breezes of the Realm of the Transcendental Manifestation of Divine Attributes and Names, while the secret—the inner faculty that is more refined than the heart—commences experiencing feelings related to the Realm of the Transcendental Manifestation of Divinity. The first of these attainments is described as “the victory near,” the second, as “the victory manifest,” and the third, as “the victory absolute.”
O God, O Opener of doors! Open our hearts and other outer and inner faculties and senses to belief, the practice of Islam, and excellencein servanthood to You, and enable us always to do what You love and are pleased with! And bestows blessings and peace on our master, Muhammad, who is honored with all virtues and faithfulness, and on His Family, and Companions. [1] Hermes-Thot was an Egyptian sage who lived in pre-historic times. In order to separate him from the Greek Hermes, he is also called Hermes Trismegistus. According to certain historians, he was a monist.
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naderdawah · 5 months
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وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,
فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ 
Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.
يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost -
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mindofserenity · 6 months
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The Prophet ﷺ said; “Help yourself to achieve your plans by being discreet, for everyone who is blessed with something is envied” (as-Silsilah 3/436)
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fluffy-appa · 8 days
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Indeed, the patient will be given their reward without account.
[Quran 39:10]
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ccomelantartidee · 3 months
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Surah Al-Falaq🤍
(Click to play audio)
Arabic transliteration:
Bismillaahir Rahmaanir Raheem 
Qul a'oozu bi rabbil-falaq
Min sharri maa khalaq
Wa min sharri ghaasiqin izaa waqab
Wa min sharrin-naffaa-saati fil 'uqad
Wa min sharri haasidin izaa hasad
Say [Prophet], “I seek refuge with the Lord of daybreak, against the harm in what He has created, the harm in the night when darkness gathers, the harm in witches when they blow on knots, the harm in the envied when he envies.”
How many times did you ask yourself: why did Allah create darkness and evilness? Why did he create something so distant from what He teaches us to be?
Surah Al-Falaq reminds us that Allah created everything for a reason, even what seems to be so distant from goodness, for we need to recognize the darkness in order to praise the light. So we pray Allah and ask Him to protect us everyday from what might hurt us.
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musk7 · 4 months
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They asked: Why do you love God so much?
I replied: Because I feel and see Him in everything. I find Him in the gentle rustle of leaves, in the rhythmic patter of the rain, in the wise wrinkles of old persons, the innocent laughter of babies, in the warmth of my parents' smiles, in the laughter of my sisters, and in the simplest tasks of my daily life. Most profoundly, I sense His comforting presence even in my darkest moments, offering solace and strength.
My love for God is a deeply emotional connection, woven into the fabric of every aspect of my existence.
Musk7
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musekkinseyyah · 5 months
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O rulers of Islamic countries who remain silent against oppression!
You did not see thousands of children being killed. You didn't hear while thousands of children were screaming in hospital corridors. This time the children are in front of the press.
Shame on you… See and hear now.
Palestinian children make a press statement to protest the targeting of hospitals.
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queerism1969 · 6 months
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lucidtg · 9 months
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hadeth · 5 months
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حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ صَلَّى عَلَىَّ صَلاَةً وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرَ صَلَوَاتٍ وَحُطَّتْ عَنْهُ عَشْرُ خَطِيئَاتٍ وَرُفِعَتْ لَهُ عَشْرُ دَرَجَاتٍ ‏"‏ ‏.‏ حديث صحيح - النسائي وأحمد ١٢٩٧ - ١١٩٩٨
Anas bin Malik said: "The Messenger of Allah (peace be upon him) said: "Whoever sends salah upon me once, Allah (SWT) will send salah upon him tenfold, and will erase ten sins from him, and will raise him ten degrees in status." Hadith Sahih - Sunan an-Nasa'i 1297 // Ahmad 11998
ه((مَنْ صَلَّى عَلَيَّ وَاحِدَةً))؛ أي: تعبَّد لله تعالى بلفظ الصلاة على النبي صلى الله عليه وسلم.
ه((صَلَّى اللهُ عَلَيْهِ عَشْرًا)): تقدَّم معنى صلاة الله تعالى على نبيه صلى الله عليه وسلم، وأن أصحَّ الأقوال فيها هي: ثناء الله تعالى على نبيِّه صلى الله عليه وسلم في الملأ الأعلى؛ كما ذكَره أبو العالية، ورواه البخاري في صحيحه؛ [فتح الباري (8/ 532)]، وهي كذلك للعبد، فهي ثناءُ الله تعالى على العبد في الملأ الأعلى عشر مرات كلما صلى العبدُ على نبيِّه صلى الله عليه وسلم مرةً واحدةً.
ه"وحُطَّتْ عنه عَشْرُ خَطِيئاتٍ"، أي: وُضِعَتْ عنه وغُفِرَتْ، "ورُفِعَتْ له عَشْرُ درجاتٍ"، أي: عَلَتْ مَنزلتُه في الجنَّةِ عَشْرَ دَرجاتٍ، وقيل: في الدُّنيا بتَوفيقِه للطَّاعاتِ، وفي القِيامةِ بتثقيلِ الحسَناتِ، وفي الجنَّةِ بزِيادةِ الكراماتِ. الدرر السنية
من فوائد الحديث:
الفائدة الأولى: الحديث فيه مشروعية الصلاة على النبي صلى الله عليه وسلم مطلقًا، ودلَّ الكتاب كما دلَّت السُّنَّة على مشروعية الصلاة عليه؛ قال تعالى: ﴿ إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ﴾ [الأحزاب: 56].
وتتأكَّد الصلاة على النبي صلى الله عليه وسلم في مواطنَ جاءت في نصوص أخرى؛ منها:
1- الصلاة على النبي صلى الله عليه وسلم في تشهُّد الصلاة، ويدلُّ عليه ما تقدَّم من حديث أبي حميد الساعدي، وحديث كعب بن عجرة، قال كعب بن عُجْرة: "خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقُلْنَا: قَدْ عَرَفْنَا كَيْفَ نُسَلِّمُ عَلَيْكَ، فَكَيْفَ نُصَلِّي عَلَيْكَ؟ قَالَ: ((قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ علَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ))؛ متفق عليه.
2- بعد الأذان: ويدلُّ عليه حديث عبدالله بن عمرو أنه سمِع النبي صلى الله عليه وسلم يقول: ((إذا سمِعتم المؤذِّنَ فقولوا مثل ما يقول، ثم صلُّوا عليَّ، فإنه مَنْ صلَّى عليَّ صلاةً صلَّى اللهُ عليه بها عشرًا...))؛ رواه مسلم.
3- عند دخول المسجد والخروج منه: ويدلُّ عليه حديث أبي هريرة أن رسول الله صلى الله عليه وسلم قال: ((إذا دخل أحدُكم المسجدَ فليسَلِّمْ على النبيِّ صلى الله عليه وسلم، وليقل: اللهمَّ افتَحْ لي أبوابَ رحمتِكَ، وإذا خرج فليُسَلِّمْ على النبيِّ صلى الله عليه وسلم وليقل: اللهمَّ أجِرْني من الشيطان الرجيم))؛رواه النسائي، وابن ماجه، وابن خزيمة، والحاكم وصحَّحه.
4- الدعاء: ويدُلُّ عليه حديث فضالة بن عبيد رضي الله عنه قال: "سمِع النبي صلى الله عليه وسلم رجلًا يدعو في صلاته، فلم يُصَلِّ على النبي صلى الله عليه وسلم، فقال النبي صلى الله عليه وسلم: ((عَجِلَ هذا))، ثم دعاه فقال له أو لغيره: ((إذا صلَّى أحدُكم فليبدأ بتحميد الله والثناء عليه، ثمَّ ليُصَلِّ على النبي صلى الله عليه وسلم، ثم ليَدْعُ بَعْدُ بما شاء))؛ رواه الترمذي وصحَّحه، وصحَّحه الألباني في صحيح الترمذي (3477).
5- بعد التكبيرة الثانية من صلاة الجنازة: نقل ابن هبيرة الإجماع على هذا؛ [انظر: الإفصاح (1/ 190)].
6- يوم الجُمُعة: ويدُلُّ عليه حديث أوس بن أوس، قال النبي صلى الله عليه وسلم: ((إن من أفضل أيامكم يوم الجُمُعة، فيه خُلِقَ آدَمُ، وفيه الصَّعقة؛ فأكثِرُوا عليَّ من الصلاة فيه، فإن صلاتَكم معروضةٌ عليَّ))؛ رواه أحمد، وأبو داود، والنسائي، وابن ماجه، وصحَّحه ابن خزيمة، وابن حِبَّان، والحاكم والنووي، ومن الحُفَّاظ مَنْ ضعَّفَه وعلى رأسِهم البخاري، وعلى القول بتضعيفه، فلا تخصيص ليوم الجُمُعة.
قال المنذري عن هذا الحديث: "له عِلَّة دقيقة أشار إليها البخاري وغيره، وغفل عنها من صحَّحه؛ [انظر: الترغيب والترهيب (1/ 491)، وفيض القدير؛ للمناوي (2/ 325)].
7- عند ذكر اسمه صلى الله عليه وسلم: ويدُلُّ عليه حديث أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: ((رغم أنف رجل ذُكِرْتُ عنده، فلم يُصَلِّ عليَّ))؛ رواه الترمذي وصحَّحه الألباني في صحيح الترمذي.
وحديث علي بن أبي طالب رضي الله عنه أن النبي صلى الله عليه وسلم قال: ((البخيلُ مَنْ ذُكِرْتُ عنده فلم يُصَلِّ عليَّ))؛ رواه الترمذي، وصحَّحه الألباني في صحيح الترمذي.
8- عند الاجتماع في المجالس: ويدُلُّ عليه حديث أبي هريرة رضي الله عنه قال النبي صلى الله عليه وسلم: ((ما جلس قومٌ مَجْلِسًا لم يذكُروا اللهَ فيه، ولم يُصَلُّوا على نبيِّهم، إلَّا كان عليهم تِرَةً، فإنْ شاء عذَّبَهم وإنْ شاءَ غفَر لهم))؛ رواه الترمذي، وصحَّحه الألباني في صحيح الترمذي، والتِّرة: الحسرة والندامة ��وم القيامة.
الفائدة الثانية: الحديث دليل على عِظَمِ فضل الصلاة على النبي صلى الله عليه وسلم، وكرم الله تعالى؛ إذ جعل بصلاة واحدة على النبي صلى الله عليه وسلم صلاته جلَّ وعلا على العبد عشرًا، فيُثني على العبد في الملأ الأعلى عشر مرات، ويا له من فضل! ويا لها من غنيمة كيفًا وكمًّا! فما أكرمَ اللهَ تعالى! وعلى العبد أن يُكثِرَ من ذلك ما استطاع سباقًا لهذا الفضل.
قال ابن حجر رحمه الله: وقد ورد في التصريح بفضلها أحاديثُ قويةٌ لم يُخرِّج البخاري منها شيئًا، منها ما أخرجه مسلم من حديث أبي هريرة رضي الله عنه: ((مَنْ صلَّى عليَّ واحدةً صلَّى اللهُ عليه بها عشرًا ....))، وفي الباب أحاديث كثيرة ضعيفة .... وأما ما وضعه القُصَّاص فلا يُحصى كثرةً، وفي الأحاديث القوية غُنيةٌ"؛ [الفتح (11/ 167)].
قال الشيخ ابن باز رحمه الله: "فأكثِر من ذلك وأبشِر بالخير، وليس هناك حدٌّ محدود، تصلي على النبي صلى الله عليه وسلم ما تيسَّر عشرًا أو أكثر أو أقل على حسب التيسير من غير تحديد"؛ [فتاوى ابن باز (11/ 209)].
وقال شيخنا العثيمين: "هذه نِعْمة كبيرة، فإذا قلت: "اللهمَّ صَلِّ على محمد"؛ يعني: أثْنِ عليه في الملأ الأعلى، أثنى الله عليك أنت عشر مرات، فاللهم لك الحمد، والمقصود الحَثُّ على كثرة الصلاة على النبي صلى الله عليه وسلم"؛ [التعليق على مسلم (3/ 93)].
الفائدة الثالثة: الحديث فيه فضيلة النبي صلى الله عليه وسلم؛ حيث رفع الله ذكره بهذا الفضل العظيم. شرح الحديث
 It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “whoever sends blessings upon me, Allah will send blessings upon him tenfold”. Narrated by Muslim (384). 
What is prescribed for the believer is to send a great deal of blessings upon the Prophet (blessings and peace of Allah be upon him), as much as he can, because of the great reward that will result from that in this world and the Hereafter. Islam Q&A
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tawakkull · 10 months
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ISLAM 101: Spirituality in Islam: Part 75
Baqa Bi’llah (Subsistence with God)
Subsistence with God denotes that the servant of God regards all existence, including him or herself, as being non-existent in and of itself, and discovers in his or her consciousness that every being, living and non-living, is a manifestation or shadow of the light of the Divine Knowledge and Existence. Initiates who experience destruction and effacement with respect to their corporeal self and gain a new existence by God’s permanence or subsistence exist by His Existence, subsist by His Subsistence, live by His Life, know by His Knowledge, will by His Will, and hear and see by His Hearing and Seeing. They see and hear what other (normal) people cannot see or hear, and receive favors that come as a result of such hearing and seeing. Initiates who have reached this rank, which marks the near completion of the journey, and where they feel themselves to be in the most pleasurable state of being freed of their name and existence, are in relative terms qualified with any of God’s Attributes in heaven and earth. Those who have contact with the spiritual realms can feel in their consciousness a reflection of this favor. This state is also regarded as persons of heart being called according to their own perception of themselves. Only those with purified souls who see and think of nothing but the True Beloved One, and whose hearts always beat by His Existence and Subsistence, and whose spirits are continuously reanimated with a new flash of His manifestation, can experience this state. So long as they can keep their relation with the Truth at the level which has carried them to this summit, and only if the Truth continues to treat them in this way, do they perceive even the slightest falling under the influence of others in knowledge, perception, feelings, and consciousness as a spiritual eclipse, which may end in their spiritual spark being extinguished. If they feel they have suffered such a terrible falling-off, they will, in order to save themselves from it, be on the lookout for the All-Beloved One’s opening a window in their spirits.
From another perspective, subsistence is, after the total disappearance of things that are transient and visible in the sight of an initiate, either a temporary permanence dependent on its own conditions, or an uninterrupted continuity due to the extraordinary confirmation of Divine grace. That is, while a traveler continues his or her journey with the guidance of the signposts and the enlightenment of teachers, after a certain point, which is determined by the impressions and discernment of the traveler, the signposts will no longer be needed and are no longer visible. This stage, where the One Who is indicated by the signs and proofs shows Himself with the lights of His Existence, making signs and proofs no longer visible, and where His witnesses are the only instruments for His praise and exaltation, is a different point of breathing and turning to a different direction. If the initiate has the ability and resolution to continue journeying toward further goals, the breezes of annihilation will begin to blow in both the person’s inner and outer world. When the journey is almost exceeding time and space, the initiate feels in the consciousness complete annihilation ready to turn into subsistence. One cannot say anything, nor think of anything, nor attempt to perceive anything. Despite the brilliance of the witnesses that point to Him throughout the universe, they disappear when faced by the lights of His Existence, like stars sinking when the sun rises. As stated in (55:27), There subsists the Face of your Lord with Majesty and Munificence, only the Divine Being continues to exist beyond the scope of human perception, understanding and feeling.
Initiates can view His subsistence or permanence in three stages: the first is based on knowledge, the second on vision, and the third on the pleasure of experiencing His Existence. While traveling through these stages, any information that has been acquired by the known means of acquiring knowledge loses its significance and utterly disappears into what is known. All instances of seeing and feeling vanish while the meaning and content based on or reached through seeing, feeling and knowing remain intact. While all relative truths no longer exist, the absolute truth prevails and the natures of existents, each different from the other, are surrounded by the lights that emanate from their annihilation in the True Existence. In all of these stages, annihilation provides a way to subsistence and wherever an initiate attains subsistence, it can address itself to different levels of feeling and perception, producing relative effects of its own on things. For this reason, this rank has usually been called “subsistence by God together with God,” and not only “subsistence by God.”
We can view this stage from two angles:
Travelers find and feel things and events annihilated with respect to their own selves and existence. No thing exists any longer with respect to its own being. When the travelers are surrounded by the atmosphere produced by this, they no longer feel the existence of anything except Him and find everything annihilated in Him. A wakeful initiate can always distinguish between the essential, absolutely true Self-Existence and relative instances of existence. So, all things have relative existence dependent on the unique Self-Existence in the initiate’s sight. Concerning these two kinds of feeling, perception, and experience, the leading Sufi scholars comment that for a traveler who feels all things annihilated in Him everything ceases to exist, while for one who has the ability to distinguish between the Absolute Existence and the relative existence all things continue to exist. If we deal with the matter from the approach of the Companions, nothing exists by itself nor does it have any essential existence. Everything has relative, insubstantial and accidental existence as a manifestation of the Existence of the Eternal Truth, according to its receptivity. Things, as dependent on the Absolute Truth, have a constant, relative truth. In the beginning, this consideration is doctrinal belief (or dogma) based on acceptance, and in the end it is based on the certainty that comes from knowledge and vision.
In the spiritual journey, the whole of existence no longer has any value or significance in the heart of an initiate and vanishes in the infinite light of the True Existence in the same way that the light of a firefly fades when the sun rises. The initiate gives no place to anything else but God in his or her heart, and leaves him or herself in the cataracts of his or her spiritual pleasures immersed in the ownership and guidance of His Will and the lights of His Existence. The utterance always on the initiate’s lips is “He.”
Travelers who feel themselves in a state of pleasure when they find themselves annihilated in their own acts, advance toward the attainment of a new existence and permanence in the acts of the Truth. By feeling transience in their own attributes, they taste the pleasure of permanence in the Attributes of God. By forgetting their own selves-though forgetting has been interpreted in different ways-they attain a new existence by the lights of the Truth’s Existence. While they sometimes refer to the relative, existential truth of things and emphasize its difference from the absolute, True Existence, they sometimes can find everything annihilated in the absolute, True Existence. There is left only one rank to be reached by the travelers who have arrived at this point, namely God’s company. Every initiate who has attained subsistence with God can attain this rank according to the individual’s capacity. Attainment of this rank sometimes brings with it a feeling of wonder and sometimes an intoxication and sometimes astonishment. Mawlana Jami’ expresses this feeling of wonder beautifully as follows:
Love is not without the flute-player, and we are not without Him. He cannot be without us, as we cannot be without Him. The flute always beautifies its tunes, but in fact The beauty of the tune comes from the breathing of the flute-player.
The following verses, belonging to another hero of subsistence by and with God, are concerned with a feeling of wonder and astonishment:
The light of my eyes is He, and the direction for my reason is He; The recitation of my voice is He, and I sigh and groan with He. My heart goes on an excursion in He, and the love of my soul is He. My greatest secret is He, and my brightest sun is He. Those who are lovers and intoxicated are always with He. Their fasting is He, their festive day is He, and their rituals are He. My soul has sacrificed itself in the way of its Beloved, Its union is with He, its parting is with He, and its cure for afflictions is He.
Those who have attained subsistence with God always feel and think of Him alone, they are always with Him alone, and they begin with Him alone. Attracted by Him, they leave themselves in the overflowing pleasures that come from experiencing His Oneness throughout the universe, and always act according to His good pleasure and approval. In the face of the rays of His Knowledge and Existence, which totally eliminate all others save Him and His friends from their hearts and sight, they cannot help but utter “O All-Living One!” and feel as if they are talking about themselves. They utter “O True One!” and melt away in the light of His Existence.
O God, O All-Living and Self-Subsisting One! O One with Majesty and Munificence! Pour unto us knowledge of You and give us from the drink of Paradise, and enable us to be steadfast on the Prophet’s way and true guidance. And let God’s blessings be upon our master Muhammad, Who teaches the true way, and on his Companions, the noble, godly ones.
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naderdawah · 5 months
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اللهم كن لغزّة وأهلها وانصر مجاهديها حين قلّ الناصر وشُدّ أزرهم وثبّت أقدامهم وكلمتهم على الحق، ومن حاصرهم أو أعانه فاهتك ستره ومزّق أمره
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mindofserenity · 6 months
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ما هو واعد هو أن هذا العالم هو مجرد وجهة
What is promising is that this world is only a destination. What is most comforting is that it is not the last destination.
— mindofserenity
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fluffy-appa · 22 days
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With Ramadan less than a week away.
I can only pray that Allah makes it easy for the Muslims in Palestine, Sudan, Syria, Yemen, Congo, Kashmir, and every country where people are oppressed. In’Sha’Allah this Ramadan, things will change for the better.
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