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tawakkull · 5 months

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ISLAM 101: Spirituality in Islam: Part 166

Shukr (Thankfulness)

Literally meaning gladness felt about and gratitude shown for the good done to one, Sufis use shukr to mean using one’s body, abilities, feelings, and thoughts bestowed upon one to fulfill the purpose of his or her creation: being thankful to the Creator for what He has bestowed. Such thankfulness is to be reflected in the person’s actions or daily life, in speech and in the heart, by admitting that all things are directly from Him, and by feeling gratitude for them.

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)?, and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: Shall I not be a servant grateful to God? He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: O God. Help me mention You, thank You, and worship You in the best way possible.114

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

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daily-hadith · 12 days

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated Abu Said Al-Khudri (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, 'Beware! Avoid sitting on the roads." They (the people) said, "O Allah s Apostle! We can't help sitting (on the roads) as these are (our places) here we have talks." The Prophet (Sallallahu 'Alaihi Wa Sallam) said, ' lf you refuse but to sit, then pay the road its right ' They said, "What is the right of the road, O Allah's Apostle?" He said, 'Lowering your gaze, refraining from harming others, returning greeting, and enjoining what is good, and forbidding what is evil."

Bukhari Vol. 8 : No. 248

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basicsofislam · 7 days

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THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 17

HAMNA BINT JAHSH (radhiallahu anha)

Hz. Hamna was the daughter of Umayma bint Abdulmuttalib, the paternal aunt of the Prophet. She was also the sister of Zaynab bint Jahsh, one of the wives of the Prophet. Thus, she was the sister-in-law of the Prophet. She became a Muslim in the first years of Islam. She was loyal to the Prophet with her heart. She was married to Mus’ab bin Umayr, one of the great Companions. They led a happy life.

Hz. Mus’ab took part in the battle of Uhud and fought heroically.

The Muslims were about to gain a big victory but when the archers located by the Messenger of Allah left their places, the course of the battle changed. The Muslims were defeated. It was also rumored that the Messenger of Allah was martyred.

When the female Companions who were in Madinah heard this, they ran to the battlefront. Hamna bint Jahsh, the wife of Mus’ab bin Umayr, was also among them. When they heard that the Messenger of Allah was alive, they became very happy.

However, Hz. Mus’ab was martyred. In addition, Hz. Hamna’s brother Abdullah bin Jahsh and her maternal uncle Hz. Hamza was also martyred. The Prophet wanted to give this news to Hamna himself. When Hamna came over to him, he said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your maternal uncle Hamza.”

Hz. Hamna was a woman who believed in qadar. She said,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your brother.”

Hz. Hamna said in patience and resoluteness,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

"O Hamna! Show patience and seek reward from Allah!”

Hamna said in suspense,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For Mus’ab bin Umayr.”

Hz. Hamna, who had not lost her patience and resoluteness up to that time, changed suddenly. She thought about her children and started to cry by saying,

Thereupon, the Messenger of Allah (pbuh) said,

“There is no doubt that a man has a different place in the eye of his wife. Hamna showed patience and resoluteness when she heard about the death of her maternal uncle and brother but she could not maintain her resoluteness when she heard the death of her husband.”( Sirah, 3: 104. )

Hz. Hamna could not show the same patience for her husband but she did not oppose qadar. She calmed down with the prayer and consolation of the Messenger of Allah.

Hamnah later married Talha bin Ubaydullah, one of the ten Companions who were given the good news that they would go to Paradise. They led a happy life. They had two children called Muhammad and Imran.

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sunanannasai · 28 days

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Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2420

It was narrated from Jarir bin 'Abdullah that the Prophet said:

"Fasting three days of each month is fasting for a lifetime, and the shining days of Al-Bid, the thirteenth, fourteenth and fifteenth."

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lifeofresulullah · 2 days

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The Life of The Prophet Muhammad(pbuh): Farewell Hajj and the Death of the Prophet (pbuh)

The Last Days of the Prophet Narrated by His Close Relatives

Hazrat Aisha narrates one of her memoirs with the Prophet as follows:

“When the Messenger of Allah (pbuh) came to my house, I had a pain in my head. Due to the severity of the pain, I said, ‘O my head!’

When the Messenger of Allah heard it, he said, ‘It is not important; why are you sorry? If you die before me, I will enshroud you and perform your janazah prayer.’

I said, ‘Do you want my death?’”

Hazrat Aisha spoke like that because she did not understand that the Prophet was joking.

The Messenger of Allah ended his joke as follows:

“O Aisha! Your headache will be all right. The real headache is mine; it is very difficult to recover it from now on.”

The Prophet and Hazrat Abu Bakr

Hazrat Abu Bakr, who was always at the peak of loyalty to the Prophet everywhere, went to the presence of the Messenger of Allah and stated that it would be an honor for him to serve him as follows:

“O Messenger of Allah! If you let me, I want to serve you when you are ill.”

The Messenger of Allah did not let him but his answer conquered Abu Bakr’s heart:

“O Abu Bakr! You have already received the reward for the service that you wanted to do. However, if I let others service me when I am ill, my daughter and my wives will be sorry.”

The Gravest Illness, the Greatest Pain

The Prophet could not lie still in his bed due to the severity of his illness and the high fever. He was turning to the right and left in his bed.

Those who were near him said, “O Messenger of Allah! If one of us showed that he suffered so much pain, you would scold him.”

The Messenger of Allah said,

“My illness is not like the ones that you know. Allah inflicts the most severe troubles, illnesses and misfortunes on His righteous and believing slaves. However, due to that trouble, illness and misfortune, He elevates the rank of that person and eliminates his sins.”

Hazrat Aisha said,

“We have never seen an illness more difficult and severe than the illness of the Messenger of Allah.”

Ibn Mas’ud Narrates

Abdullah Ibn Mas’ud describes the severity of the illness of the Prophet as follows:

“I went to the presence of the Prophet when his body was shaking due to the severity of the fever. I said,

‘O Messenger of Allah! You are suffering a lot due to the severity of the fever. O Messenger of Allah! This fever gives you double pain; it will definitely give you double reward.’ He approved what I said as follows:

‘Yes. There is no Muslim who suffers an illness and whose sins Allah does not shed like a tree sheds its leaves.’”

Umm Bishr Narrates

Umm Bishr, Bishr b. Bara’s mother, who visited the Messenger of Allah when he was ill, narrates what she saw as follows:

“I went to see the Messenger of Allah. When I saw the severe temperature in his body, I could not help saying,

‘O Messenger of Allah! I have never seen such a fever.’

The Messenger of Allah (pbuh) said,

‘Our illness is more severe than the illnesses of other people but the reward that we will get will be more.’”

The Messenger of Allah Wants Pen and Paper to Have Something Written

It was the month of Rabiul-Awwal, 8, Thursday…

The most painful moments of the illness of the Messenger of Allah… There were Hazrat Umar and some other people around him. He said, “Bring me pen and paper; I will write you something so that you will never deviate from your way after that.”

Hazrat Umar said, “His illness is dominant over the Messenger of Allah (pbuh). We have the Quran. Allah’s book is enough for us.”

They hesitated to bring pen and paper.

Some people confirmed the words of Umar. Others thought it was necessary to bring pen and paper. When the Messenger of Allah noticed that there was a disagreement, he said, “Leave me. Do not argue near me. Leave me alone.”

Thus, what the Messenger of Allah wanted to be written could not be written.

The Day When His Illness Gets Better

The disease of the Messenger of Allah was getting worse day by day and hour by hour. Once, he wanted cold water. He had the water poured on his body.

After that, he felt a bit relieved. When he noticed it, he leaned on Hazrat Ali and Fadl b. Abbas and went to the mosque. He ascended to the pulpit and sat there. He addressed the Companions as follows:

“O people! I have heard that you panic because I will die. No prophet lived eternally among their ummah; how should I live? Know that I will meet my Lord soon; you will meet Him, too.

O Ansar! I advise you to do favors to muhajirs.

O muhajirs! I advise you to do favors to Ansar. They helped you. They allowed you to their land. They entertained you in their houses. Although they were in financial difficulty, they helped you. If any of you rules them, he should do favors to them.

O people! Everything happens in accordance with the pre-eternal divine will of God Almighty. Do not try to overcome Allah’s qada and qadar; you will be defeated. Do not try to trick God Almighty; you will be the one that loses. I am compassionate and merciful to you. You will meet me again. The place where we will meet is near the Pond of Kawthar. If you want to meet me near the Pond of Kawthar, keep your hands and tongues away from unnecessary things.

O people! Know it very well that committing sins causes to change bounties and kismets. If the majority of the people are good, their administrators will treat them justly. If the people tend to disobey and commit sins, their administrators will tend to oppress them and treat them unjustly.”

After this address, the Prophet went to Aisha’s house and went to bed.

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questionsonislam · 10 days

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What are the conditions for worship to be accepted by Allah?

There is only one condition for the worship to be accepted by Allah. It is sincerity.

Sincerity is like the spirit of the worship that is performed. Worship without sincerity is spiritless; it is only formality. It has no value in the eye of Allah.

Sincerity in worship means to worship only because it is the order of Allah and it is a means of gaining the consent of Allah. Badiuzzaman Said Nursi expresses this issue as follows:

"Worship and servitude of God look to the Divine command and Divine pleasure. The reason for worship is the Divine command and its result is Divine pleasure. Its fruits and benefits look to the Hereafter."

If sincerity is used for a worldly interest and benefit, sincerity will disappear and that worship will be invalid; that is, it will not be accepted by Allah.

In a hadith, the Prophet states the place of sincerity in the deeds and worship as follows:

"Doubtlessly, Allah accepts among deeds and worships only those that are performed sincerely for His own sake and consent."

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riyad-as-salihin · 11 months

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Riyad as-Salihin, The Book of Knowledge, Book 12, Hadith 4

Chapter: Virtues of Knowledge which is Learnt and Taught for the sake of Allah

Sahl bin Sa'd (May Allah be pleased with him) reported:

The Prophet (ﷺ) said to 'Ali (May Allah be pleased with him), "By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].

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risalei-nur · 4 days

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The Words - The First Word - Part 10

The Gracious All-Merciful One, Who causes everything to serve life; Who demonstrates His Compassion in the self-sacrifice, the extraordinary sweetness of compassion, of motherhood in plants and animals; Who sub- jects animate life to humanity and thereby displays our importance and sta- tus as the finest and loveliest weave from the Divine Lordship as well as His Mercy’s brilliance—that One has, due to His absolute lack of need, made His Mercy an acceptable intercessor for His animate creatures and human- ity. So, if you are truly human, say: In the Name of God, the All-Merciful, the All-Compassionate, and find that intercessor.

Nothing but Divine Mercy brings to life, nurtures, and administers all plant and animal species. It neither overlooks nor confuses one with another, but raises each at the right time and with perfect order, wisdom, and grace. It impresses the seal of Divine Oneness upon the earth’s surface. Just as this Mercy’s existence is as certain as the existence of the earth’s creatures, each creature also is a proof of its actual manifestation or being a reality.

The seal of Mercy and Divine Oneness is impressed upon the earth and upon humanity’s nature. The mercy stamped upon us is not less than the compassion and mercy stamped upon the universe. Our nature is com- prehensive, as we are the weave’s center and the Divine Names’ focal point.

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jami-attirmidhi · 3 months

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JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1834

Narrated 'Ubadah bin As-Samit:

"The Messenger of Allah (ﷺ) said: 'Take from me. For Allah has a way made for them : For the married person who commits adultery with a married person is one hundred lashes, then stoning. And for the virgin who commits adultery with a virgin is one hundred lashes and banishment for a year."

Reference: Jami` at-Tirmidhi 1434

In-book reference: Book 17, Hadith 14

English translation : Vol. 3, Book 15, Hadith 1434

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

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everyday-quote · 6 months

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Whoever listens to a verse of the Quran, it is a light for him.

Ibn Abbas (Radiallahu anhu)

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sahihmuslim · 7 days

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Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 158

'Amr heard Jabir as saying:

A person happened to come to the mosque with an arrow; thereupon Allah's Messenger (ﷺ) said to him: Take hold of its pointed head.

Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 158

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tawakkull · 8 days

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ISLAM 101: Spirituality in Islam: Part 218

Huzn (Sadness or Sorrow)

This sadness will continue until the journey through the intermediate world of the grave is completed, safe and sound, and the believer flies to the abode of eternal happiness and blessing without being detained by the Supreme Tribunal in the Hereafter. A believer’s sorrows will never stop until the meaning of: Praise be to God, Who has put grief away from us. Surely our Lord is All-Forgiving, Bountiful (35:34) becomes manifest.

Sorrow or sadness arises from an individual’s perception of what it means to be human, and grows in proportion to the degree of insight and discernment possessed by one who is conscious of his or her humanity. It is a necessary, significant dynamic that causes a believer to turn constantly to the Almighty and, perceiving the realities that cause sadness, seek refuge in Him and appeal to Him for help whenever he or she is helpless.

A believer aspires to very precious and valuable things, such as God’s pleasure and eternal happiness, and therefore seeks to do a “very profitable business” with limited means in a short span of time (his or her life). The sorrows a believer experiences due to illness and pain, as well as various afflictions and misfortunes, resemble an effective medicine that wipes away one’s sins and enables the eternalization of what is temporary, as well as the expansion of one’s “droplike” merit into an ocean. It can be said that a believer whose life has been spent in continuous sadness resembles, to a certain degree, the Prophets, for they also spent their lives in this state. How meaningful it is that the glory of mankind, upon him be peace and blessings, who spent his life in sorrow, is rightly described as the Prophet of Sorrow by Necib Fazil, the famous Turkish poet and writer.

Sadness protects a believer’s heart and feelings from rust and decay, and compels him or her to concentrate on the inner world and how to make progress along the way. It helps the traveler on the path of perfection to attain the rank of a pure spiritual life that another traveler cannot attain through several forty-day periods of penitence and austerity. The Almighty considers hearts, not outward appearances or forms. Among hearts, He considers the sad and broken ones and honors their owners with His presence, as stated in a narration: I am near those with broken hearts. [1]

Sufyan ibn Uyayna says: God sometimes has mercy on a whole nation because of the weeping of a sad, broken-hearted one. [2] This is so because sorrow arises in a sincere heart, and among the acts making one near to God, sadness or sorrow is the least vulnerable to being clouded by ostentation or one’s desire to be praised. Part of every bounty and blessing of God is assigned to those who need it to purify that bounty or blessing of certain impurities. That part is called zakat, which literally means “to cleanse” or “to increase,” for it cleanses one’s property of those impurities that entered it while it was being earned or used, and causes it to increase as a blessing of God. Sadness or sorrow fulfills a similar role, for it is like the part in one’s mind or conscience that purifies and then maintains their purity and cleanliness.

It is narrated in the Torah that when God loves His servant, He fills his or her heart with the feeling of weeping; if He dislikes and gets angry with another, He fills his or her heart with a desire for amusement and play. Bishr al-Khafi says: Sadness or sorrow is like a ruler. When it settles in a place, it does not allow others to reside there. [3] A country with no ruler is in a state of confusion and disorder; a heart feeling no sorrow is ruined.

Was the one with the most sound and prosperous heart, upon him be peace and blessings, not always sad-looking and deep in thought? Prophet Jacob, upon him be peace, “climbed and went beyond the mountains” between him and his beloved son, Prophet Joseph, upon him be peace, on the wings of sorrow and witnessed the realization of a pleasing dream. The sighs of a sorrowful heart are regarded as having the same value and merit as the habitual recitations and remembrance of those who regularly and frequently worship God, and the devotion and piety of ascetics who abstain from sin.

The truthful and confirmed one, upon him be peace and blessings, says that grief arising from worldly misfortune causes sins to be forgiven. [4] Based on this statement, one can see how valuable and meritorious are the sorrows arising from one’s sins, from the fear and love of God, and pertaining to the Hereafter. Some feel sorrow because they do not perform their duties of worship as perfectly as they should. They are ordinary believers. Others, who are among the distinguished, are sad because they are drawn toward that which is other than God. Still others feel sad because, while they feel themselves to be always in God’s presence and never forget Him, they also are [spending time] among people in order to guide them to the Truth. They tremble with fear that they may upset the balance between always being with God and being in the company of people. These are the purified ones who are responsible for guiding the people.

The first Prophet, Adam, upon him be peace, was the father of humanity and Prophets, and also the father of sorrow. He began his worldly life with sorrow: the fall from Paradise, Paradise lost, separation from God, and, thereafter, the heavy responsibility of Prophethood. He sighed with sorrow throughout his life. Prophet Noah, upon him be peace, found himself enveloped by sorrow when he became a Prophet. The waves of sorrow coming from the absolute unbelief of his people and their impending chastisement by God appeared in his chest as the waves of oceans. A day came, and those waves caused oceans to swell so high that they covered mountains and caused the earth to sink in grief. Prophet Noah became the Prophet of the Flood.

Prophet Abraham, upon him be peace, was as though programmed according to sorrow: sorrow arising from his struggle with Nimrod, being thrown into fire and living always surrounded by “fires,” leaving his wife and son in a desolate valley, being ordered to sacrifice his son, and many other sacred sorrows pertaining to the inner dimensions of reality and meanings of events. All of the other Prophets, such as Moses, David, Solomon, Zachariah, John the Baptist, and Jesus, upon them be peace, experienced life as a series or assemblage of sorrows, and lived it enveloped with sorrow. The Greatest of the Prophets and his followers tasted the greatest sorrows.

[1] Ajluni, Kash al-Khafa’, 1.203. [2] Kushayri, el-Risala al-Quashayriya, p.139. [3] Quashayri,ibid., p.138. [4] Haythami, Majma’ al-Zawa’id, 4.63.

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

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daily-hadith · 29 days

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

Narrated Abu Musa (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Free the captives, feed the hungry and pay a visit to the sick.”

Bukhari Vol. 4 : No. 282

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basicsofislam · 3 days

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THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 19

FATIMA BINT KHATTAB (radhiallahu anha)

It was when the call to Islam was done secretly. The number of Companions who believed was 10. One of them was Hz. Umar’s sister Fatima. Hz. Fatima was married to Said bin Zayd. Her husband was also a believer. They worshipped together and learned the Quran together. Hz. Said became one of the 10 Companions who were given the glad tiding of being people of Paradise while they were alive.

Hz. Fatima and her husband were ready to sacrifice their lives for Allah and His messenger but her brother Umar was a ferocious enemy of Islam.

He was a supporter of the polytheists. He did not know that his sister and brother-in-law had become Muslims.

The number of Muslims increased despite all tortures and oppression infuriated the polytheists.

They believed that they had to find a solution. The solution they found was to kill the Prophet. They made a plan quickly. Umar was there too. He undertook the task of killing the Prophet. The polytheists were relieved because Umar was a strong person and he would fulfill any task he undertook. They assumed that this task was over.

Khattab’s son Umar girded on his sword immediately.

He set off to fulfill the task he undertook. On the way, he met Nuaym bin Abdullah, one of his relatives. Abdullah was also a Muslim but he did not know about it. When Nuaym found out that Umar’s aim was to kill the Messenger of Allah, he tried to dissuade him but it was in vain. Finally, in order to gain time, he said,

“Your sister and your brother-in-law have also become Muslims. Go to them first.”

Umar got very furious when he learned this unexpected news. He changed his way immediately and hurried on to the house of his sister.

Unaware of anything, Hz. Fatima and Umar’s brother-in-law were learning the Quran from Hz. Habbab bin Arat.

When they saw that Umar was at the door, they panicked. They hid the pages of the Quran and Habbab. Then, they opened the door. However, Umar had heard the Quran. As soon as he entered the house, he asked,

“What was the sound that I heard?”

He was furious. When he realized that they were hiding it, he said,

“I was told that both of you entered the religion of Muhammad.”

Hz. Said could not hide it any longer. He said,

“O Umar! Have you not understood yet that the real religion is different from what you believe?”

These unexpected words enraged Umar. He saw red. He walked toward his brother-in-law; he grabbed him by his collar and threw him down on the floor. Umar started to hit him. Fatima tried to save her husband but Umar slapped her, too. Fatima, whose face was bleeding was ready to die. She regarded dying in the way of Allah and His messenger as great happiness. Could there have been happiness greater than this for a Muslim? She shouted,

“Are you not ashamed of hitting a woman? Yes, we have become Muslims and believed in Allah and His messenger. We believe that there is no god but Allah and that Muhammad is Allah’s messenger. Do whatever you can do to us.”

When Umar looked at his sister, he saw that her face was in blood. He regretted hitting her. His heart softened. He said,

“Give me the thing that you were reading. I want to look at it.”

However, Hz. Fatima feared that her brother would insult the Quran. She said,

“We fear that you would insult it.”

Umar told them not to fear. He swore that he would give it back after reading it. This situation filled Hz. Fatima with hope. She hoped that her brother would be a Muslim. She said,

“My brother. You are not considered to be clean because you associate partners with Allah. Only those who are clean can touch what we were reading. Rise and wash.”

Thereupon, Umar made ghusl. Fatima gave him the pages of the Quran, Some verses of the chapter of Taha were written on them. Umar read them and contemplated them. Lights of guidance started to appear on his face. He said,

“What an honorable and soft speech! There cannot be anything more beautiful than this.”

Feeling that Umar calmed down, Hz. Habbab came out of the place he was hiding. Then, they went to the Prophet together. Umar uttered kalima ash-shahada and became a Muslim.

Hz. Fatima regarded herself very lucky since she caused someone like Hz. Umar to embrace Islam.

Fatima (r.anha) migrated to Madinah with her husband. She led a virtuous life up to the end of her life. She experienced the happiness of seeing that Hz. Umar became the caliph of all Muslims and ruled the Islamic land with justice. She died during the caliphate of her brother.

May Allah be pleased with her! (Sirah, 1: 366-371; Tabaqat, 3: 267, 268.)

7 notes · View notes