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#like the hidden imam
istanbulite · 4 months
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i went to this course btw in Istanbul abt Istanbul's 'unknown' history which is Like yeah ofc Istanbul has a hidden history duh --- its where my father hangs out, he loves attending these classes n courses which i think is neat everyone should have interests ANYWAYS
i had my... biases since it's set in a mosque - well a class in the mosque grounds —
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And in Eyüp sort of a conservative area... in the end I really enjoyed it!!! the guy was so cool we chatted before class, in fact he chatted w all 'students' n bought coffee for everyone... They seemed like friends. This guy:
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There was a young imam even idk I never got close to an imam before idk what I was expecting but he seemed like such a nerd lol and overall there was like 10 people maybe...all passionate abt the days topic like apparently they go on field trips etc. too... idk it almost seemed like a different world to me. But in a good way, it was pretty nice (...free tea & simit helps)
I also got some magazines and notebooks which is the way to my heart :>
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tamamita · 1 year
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Do you have thoughts on the Ismaili? There was an attack on their community center in my country, and it split opinions between islamophobes basically calling then 'the good muslims', others being normal about their existence and now some calling them a cult for following a living Imam, but I'd rather hear about them from you.
The Ismailiyya Shi'a (or Sevener) community, like the Twelver Shi'a community, have always been margianalized and persecuted throughout Islamic history. Although they are split on the issue of the Imamate, both of them share a mutual understanding regarding their respective histories as Shi'as. To call them a cult is nothing but a load of nonsense, they're one of the oldest living Muslim communities who extend back even to the 7th Imam, Ja'far as-Sadiq (a) during the 8th century. Even the Sunni schools weren't established at that time, so to make such an assumptious claim is ignoring their historical development and contribution to the Islamic world.
The Ismailiyya community is split into sub-sects, the Nizaris and the Tayyibis, both of these communities are vastly different from each other, but still hold that the 7th Imam was Ismail ibn Ja'far (a), as opposed to the Twelver claim that his brother Musa ibn Ja'far (a) was the 7th in the line of Imams. The Nizaris are the only sub-branch of Shi'a Islam that follows a living Imam, whereas the other Shi'a sub-branches believe the Imam is still in occultation (hidden).
Most Muslims criticize the Nizaris for their belief in an abrogated Qur'an, that is to say, that the living Imam has the authority to abrogate established Islamic laws, while the Tayyibis don't believe in an abrogated/reinterpretated Qur'an. Due to the esoteric nature of Nizari Ismailism, several rituals have a different meaning. For example, the pilgrimage to Hajj has an estoteric meaning, whereas other branches of Islam hold that the physical Hajj is an obligatory duty incumbent on all Muslims. Due to such contrast in meaning, some Muslims even question whether they are Muslim or not, unfortunately.
Personally, my only issue I have with the Nizari's line of Imams is that that their living Imam, Aga Khan IV, is one of the 15 richest people in the world and whose family has a history of being puppets to the British empire. Regardless of such criticism, the Nizaris are still Muslims.
Hassan ibn al-Sabbah, the founder of the order of Assassins, was also the founder of the Nizari Ismailiyya Shi'a Islamic branch.
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alzaeemadel · 11 months
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Zuhd - Detachment from the World by the late Murabit Al Hajj may Allah have mercy upon his soul
Translated by Shaykh Haroon Hanif
بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيْمِ
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ الأُمِّيِّ وَعَلَى آلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْماً كَثِيْراً
يا نَفْسُ قُوْمِيْ فَارْعَوِيْ وَانْزَجِرِيْ وَفَجْئَةَ الحِمَامِ مِنْهَا فَاحْذَرِيْ
O soul, arise, return and be admonished
and from the suddenness of death protect (yourself)
وَلَذَّةَ الدُّنَا جَمِيْعاً فَاهْجُرِ لا سِيَّمَا الهُجُوْعِ وَقْتَ السَّحَرِ
And forsake all pleasures of the world
especially sleep moments before daybreak
وَلِعِبَادَةِ العَلِيِّ شَمِّرِ إِيَّاكِ وَالإِكْثَارَ مِنْ ذا الغَرَرِ
And strive hard in worship of the Exalted One
Beware of taking abundantly from the one of deception
وَالتَشْكُرِيْ آلاءَهُ لِتَشْكُرِيْ وَلْتَقِفِيْ بِالبَابِ وَالْتَدَّكِرِيْ
And be grateful for his favours, be grateful
And stand at the door and reflect
فلا يَغُرَّنَّكِ طُوْلُ الحَضَرِ فَسَتُسَافِرِيْنَ كُلَّ السَّفَرِ
Do not let the length of your residence delude you
for you will have to completely travel
لا تَلْتَهِيْ عَنْهُ بِنَيْلِ وَطَرِ أو اكْتِسابِ إِبِلٍ أو بَقَرٍ
Do not be distracted from it by attaining (your) needs or acquiring camels and cows
ولا بِذِكْرِ البِيْضِ مِثْلَ القَمَرِ نُحُوْرُها تَلْمَعُ مِثْلَ الدُّرَرِ
Nor by the mention of women like the moon
whose necks shine like pearls
وَلْتَنْظُرِيْ قَوْلَ النَّبِيِّ الأَطْهَرِ لَوْ تَعْلَمُوْنَ وَبِهِ فَاعْتَبِرِيْ
Look at the statement of the purest Prophet
‘If you knew’, and reflect over it
وَإِنَّ فِي المَوْتِ لَدَى ذِي النَّظَرِيْ لَعِبْرَةٌ تَفُوْقُ كُلَّ العِبَرِ
Indeed in death for those of reflection
is an admonition that surpasses every admonition
فَكَمْ نَرَى عَلَى مَمَرِّ العُصُرِ صَاحِبَهُ مُغَيَّباً في المَدَرِ
How often we see with the passage of time
its companion hidden in earth
وَلَيْسَ لِلَّذِيْ أَتَى بِمُخْبِرِ وَهُوَ لَوْ كُلِّمَ جَمُّ الخَبَرِ
Nor will it inform the one to who it came
And it, if spoken to, has much to tell
وَالقَبْرُ رَوْضَةٌ كَمَا في الخَبَرِ مِنْ جَنَّةٍ أَوْ حُفْرَةٍ مِنْ حُفَرِ
And the grave is a meadow - as in the narration -
of Paradise or a pit of the pits (of Hellfire)
فَلْتَتَزَوَّدِيْ نُفَيْسِ وَاذْكُرِ سُؤَالَ رَبٍّ مالِكٍ مُقْتَدِرِ
So take provision O soul and remember
the question of an all-Powerful Lord who Owns
فَإِنَّ أُهْبَةَ الفَتَى المُشَمِّرِ نافِعَةٌ لهُ غَداً في المَحْشَرِ
For the preparation of a young person who strives
benefits him tomorrow at the Gathering
وَمَنْ يُرَى في ذِيْ الدُّنَا ذا بَطَرِ فَسَيُرَى في تِلْكَ ذا تَحَيُّرِ
And whoever is seen in this world exultant
will be seen in that (world) confused
فَهَذِهِ دَارُ الأَسَى وَالقَذَرِ وصاحِبُ العَقْلِ بِها ذُو كَدَرِ
So this is the abode of sorrow and filth
and the possessor of intellect in it is the one who is confused by it
قَدْ فَازَ فِيْها مُدْمِنٌ لِلسَّهَرِ مُسْتَغْفِر�� إِلَهَهُ فِي السَّحَرِ
The person who is addicted to sleepless nights is successful in it
asking forgiveness of his God before dawn
نَسْأَلُ ذا الفَضْلِ الجَزِيْلِ الأَكْبَرِ لُطْفاً بِنَا عِنْدَ جَمِيْعِ الْقَدَرِ
We ask the possessor of grace and the greatest gifts
for a gentleness with us at all times of decree
صَلَّى وَسَلَّمَ عَلَى المُطَهَّرِ مُحَمَّدٍ مَنْ حَازَ أَعْلَى مَفْخَرِ
May prayers and peace be on the purified one
Mohammad who gained the highest greatness
It was the request of Shaykh Abdul Rahman Ould Murabit al Hajj that this poem be spread as wide as possible for all to benefit
A du a of Imam Abdullah bin Alawi al-Haddad
اَللّهُمَّ أخْرِجْ مِنْ قَلـْبِي كـُلَّ قَدْرٍ لِلدُّنْيا وَ كـُلَّ مَحَلٍّ لِلخَلـْقِ يَمِيلُ بِي إلى مَعْصِيَتِكَ أو يُشْغِلُني عَنْ طاعَتِكَ أو يَحولُ بَيْنِي وَ بَيْنَ التَّحَقـُّقِ بِمَعْرِفتِكَ الخاصَّة و مُحَبَّتِك الخالِصَة
O Allah rid my heart of: any value for the world, and any place for the creatures that make me incline to disobeying You, or distracts me from obeying You, or comes between me and the realisation of elect Knowledge of You, and true love of You.
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aijamisespava · 7 months
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1 Eurovision Hot Take Per Year!
Well, well, well. The results are in, and by a rather nice margin, the choice of "1 Eurovision Hot Take Per Year" won. And I just gotta say, this is certainly one way to kick off the new Eurovision Season!
So, with this one, I've picked one unpopular (or maybe even popular) opinion for each Eurovision Year from 2009 to the most recent one in 2023, as those are the ones that I know all of the songs and have seen some other things (like the stage and what not).
Disclaimer for the road: So these opinions could be good or bad! They are 100% my own and may cause some conversation if that does come up. Are we ready? Let's go!
2009: I...really don't like the stage for this year. I'm sure it looked great at the time, but looking at it now, there's just so much empty space. Some of the smaller, more intimate (think one person at the mic like France's entry that year) risk being hidden away from the bigger entries that try to take up more of the space. In hindsight, the songs themselves really helped propel entries to certain positions, but I found the stage just too big.
2010: Moving away from the 13-year-old debate on whether the winner or the 2nd place entry should have won, I would like to bring up another underrated entry that didn't even make the Grand Final. North Macedonia brought a great song with Gjoko Taneski's "Jas Ja Imam Silata." I like the song enough to call it a favorite, but I don't know if I should consider it a guilty pleasure. And since it was an honorable mention, it never would gave gotten a mention had North Macedonia participated in 2023 in my "Favorite From Each Country" series. So that will be my hot take for 2010. North Macedonia underrated.
2011: I actually liked the Top 3. "Running Scared" is rather pretty, I can never say no to the soft jazz grove of "Madness Of Love," and "Popular" is a kick. The top 3 could literally be in any sort of combination and it would be deserved no matter what.
2012: I ranked Euphoria 8th. I'm sorry. I tried thinking of other hot takes that I may have for 2012 that wouldn't seem like "shock value" but this is all I got. It's a good song, don't get me wrong. I like that it won over others, I have it on Spotify, but it's good. *for the record North Macedonia was my winner that year so yeah...*
2013: This year really kind of grew on me. When I was doing a mental ranking of which years were my favorites, I found 2013 really low at first. I found it strange because there were songs I liked, but I caught myself kind of forgetting it existed sometimes. But as time progressed and I was picking out my favorite entries for each country, I found myself looking at 2013 more often than a year I would consider "weak."
2014: I don't know why, but the stage for this year is my favorite. It's so aesthetically pleasing. It's big without being too big, but not too small where nothing could fit on it. The lighting also helped enhance performances I saw on Youtube.
2015: This was literally anyone's year. For those who have been here for a while, you know that 2015 is my favorite Eurovision year. My winner (Belgium's Loïc Nottet) ended up being one of my favorite artists of all time, and the competition was STACKED. This is one of the few years where the song I ranked last is still one I'd listen to. So, while Sweden did deserve the win that year, so did literally everyone else.
2016: This year was probably the hardest year for me to come up with a hot take. As I had to go to YouTube to see if there was anything I could grab. I decided to go with the reveal of the televoting score. While that would be so cool to have again, I can definitely see the problems with it. The suspense is insane and it may play out as predictable if the jury points gap was too big (think if they did that in 2023).
2017: This is a stronger year than I thought. 2017 has the reputation of being one of the weakest, if not the weakest Eurovision year of the 2010s. And...okay, maybe it is a little bit. BUT there are quite a few good songs that really shine. Some of my favorites come from 2017. Maybe it just needs time to grow, but only time will tell.
2018: The year for underrated gems. A lot of people are really hot and cold when it comes to the winner in 2018. You either love it or hate it. For me, I really wasn't fond of it (and the same goes for 2nd place...roast me all you want). HOWEVER, a lot of my favorites ranked rather low. My winner and 3rd place (Belarus and Switzerland, respectively) didn't even qualify while my 2nd place (Ukraine) finished on the right side of the column. This year is certainly a year worth doing a deep dive on as there are even more entries that finished low that are actually pretty awesome!
2019: This was kind of a weak year. Don't get me wrong, I liked a few of the songs, "Arcade" deserved the win, but there's nothing else for me to talk about this year. To me, it just exists (this may be because it was towards the end of my speedruns back in 2021), and I sometimes forget about it when thinking of other songs.
2020: Iceland could've (and had it happened, would have) won this year. Even though COVID rudely canceled the 2020 contest, fans have thought about what would have happened had the contest actually happened. That includes who might have had the chance to win. And my pick in this game of speculation? Iceland. The televote would have easily given Iceland the head on the field. Why I think so? I was getting ads for that EXACT song on social media...in the US. And as we've seen, going viral could be what makes a Eurovision song a winner. But I guess we'll never know.
2021: Both Måneskin and Gjon's Tears deserved to win. Everyone, I present to you my top 2 of 2021. Aside from the fact that this year was STACKED, these two were the winners of the jury and televote, with Måneskin taking the overall victory. And they deserved it. The hardest thing about ranking Eurovision songs is that all the songs could be of different genres, with no guarantee that there would be overlap. So, genre-wise, both Måneskin and Gjon's Tears brought the best, and it wouldn't have mattered if either won in my eyes.
2022: I actually liked Bulgaria's song. I don't know what it is about it (maybe it's rock, maybe this was my first new Eurovision song as a fan, etc.), but I actually liked "Intention" by Intelligent Music Project. I kept seeing it essentially plummet to the bottom on some other fan rankings, which I guess made it my first "underrated gem." But the novelty of it hasn't worn off as I still play it on Spotify and don't want to skip it.
2023: So many robbed entries. Some of it I understand, especially for the Grand Final televote as a LOT of people were voting for "Cha Cha Cha" to hopefully close the gap the jury would give "Tattoo." But OH MY GOD. I'll spare you my rant on Latvia's NQ because you know how much I love that song. But Slovenia 21st? Serbia 24th? Iceland and Georgia NQ? Spain LAST in televote? Also, Australia winning their televote only Semi to only get...not a lot of points? There are plenty others, but I'll stop there.
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🍂🍁🍂 As for deriving benefit from me during my occultation is like benefitting from the sun when it is hidden behind the clouds.
🍂🍁🍂 Imam al-Mahdi (ajtf) 🍂🍁🍂
🍁 Bihar al-Anwar 🍁
🍂 (vol. 52, pg. 92, h. 7) 🍂
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anotheraldin · 9 months
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The essence of this is that your heart sees the Lord Almighty and Magnificent settled on His Throne, issuing through speech His command and prohibition, watching the movements of the world higher and lower, individuals and beings, hearing their voices, watching their inwardly states and secrets. The affairs of kingdoms are under His watch, descending from Him and rising up to Him, His possessions stand before Him upholding His commands throughout the kingdoms. 
Characterized by traits of perfection and glory, transcendent above any flaws, deficiencies, and likeness, He is how He describes Himself in His Book, above what His creation attributes to Him. Ever-living, He does not die; Ever watchful, He does not sleep; All-knowing, from whom not the slightest morsel in the heavens and the earth is hidden; All-seeing, He sees the crawling of the black ant, on a fixed rock in a dark night; All-hearing, He hears all voices, despite the differences of languages and varieties of needs. 
His words have attained perfection in truth and justice, His attributes are too far above in greatness to be analogized to the attributes of His creation in likeness or parable; His being, similarly, too lofty to be likened to other beings in essence. His acts have encompassed all creation in justice, wisdom, mercy, charity, and grace. His is the creation and the command, His is all bounty and grace, His is the kingdom and praise, His is all tribute and splendor.
-Madarij As-Salikin by Imam Ibn Qayyim.
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ahlulbaytnetworks · 1 year
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🍃🕊🍃 It is narrated from Mufaddal bin Umar that Imam al-Sadiq (as) said:
“The Almighty Allah has guaranteed a thing for a believer.”
Mufaddal asked, “O master! What is that?”
Imam (as) replied, “One who has belief in the Lordship of Allah, prophethood of Muhammad (S.), Imamate of Ali (as), fulfills the obligatory deeds Allah would keep him near Himself forever and He won’t remain hidden from that person.”
Mufaddal said, “By God, this grace is not like that of humans.”
Imam al-Sadiq (as) said, “You can earn many rewards even if you perform a few good deeds.”
🍃🕊🍃 Sawab al-A’amal 🍃🕊🍃
(page. 41)
.
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tawakkull · 10 months
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ISLAM 101: Spirituality in Islam: Part 72
Part 2
The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”
Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.
Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.
Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism, and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’, were continued in increasing dimensions by Maymun of Ahwaz, and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah. Finally, everything ended in complete freedom from religious responsibilities.
According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.
Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.
Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.
Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:
Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).
As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.
On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.
In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.
What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.
Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.
O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.
You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether.
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holyhousehold786 · 1 year
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A man came to Imam as-Sajjad (as), and the Imam said to him, "Who are you?"
He (the astrologer) said, "I am an astrologer."
He (the Imam) said, "So, you're a fortune-teller."
He (the Imam) looked at him, and said, "Shall I show you a man who has passed-through, since you came to Us, fourteen worlds -- each world being bigger than this world -- three times, without having even moved from his place?"
He (the astrologer) said, "Who is he?"
He (the Imam) said, "It is Myself; if you like, I can give you the news of what you have eaten, and what you have hidden in your own house."
[Basa'ir ad-Darajaat; Part 8, Chapter 12, Hadeeth 13]
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https://thefreethoughtproject.com/government-corruption/declassified-guantanamo-court-filing-suggests-some-9-11-hijackers-were-cia-agents
Declassified Guantanamo court filing suggests some 9/11 hijackers were CIA agents
What does the intelligence agency have to do with the suicide terrorist attack?
THE FREE THOUGHT PROJECT
An explosive court filing from the Guantanamo Military Commission – a court considering the cases of defendants accused of carrying out the "9/11" terrorist attacks on New York – has seemingly confirmed the unthinkable.
The document was originally published via a Guantanamo Bay court docket, but while public, it was completely redacted. Independent researchers obtained an unexpurgated copy. It is an account by the Commission’s lead investigator, DEA veteran Don Canestraro, of his personal probe of potential Saudi government involvement in the 9/11 attacks, conducted at the request of the defendants’ lawyers.
Two of the hijackers were being closely monitored by the CIA and may, wittingly or not, have been recruited by Langley long before they flew planes into the World Trade Center buildings.
The story of two men
Of the great many enduring mysteries of the 9/11 attacks still unresolved over two decades later, perhaps the biggest and gravest relate to the activities of Nawaf al-Hazmi and Khalid al-Mihdhar in the 18 months leading up to that fateful day. The pair traveled to the US on multi-entry visas in January 2000, despite having repeatedly been flagged by the CIA and NSA previously as likely Al Qaeda terrorists.
Mere days before their arrival, they attended an Al Qaeda summit in Kuala Lumpur, during which key details of the 9/11 attacks are likely to have been discussed and agreed. The meeting was secretly photographed and videotaped by Malaysian authorities at the direct request of the CIA’s Alec Station, a special unit set up to track Osama bin Laden, although oddly, no audio was captured.
Still, this background should’ve been sufficient to prevent Hazmi and Midhar from entering the US – or at least enough for the FBI to be informed of their presence in the country. As it was, they were admitted for a six-month period at Los Angeles International airport without incident, and Bureau representatives within Alec Station were blocked from sharing this information with their superiors by the CIA.
“We’ve got to tell the Bureau about this. These guys clearly are bad. One of them, at least, has a multiple-entry visa to the US. We've got to tell the FBI,” Mark Rossini, a member of Alec Station, has recalled discussing with his colleagues. “[But the CIA] said to me, ‘No, it’s not the FBI’s case, not the FBI’s jurisdiction.’”
Immediately upon arrival, Hazmi and Midhar encountered a Saudi national residing in California named Omar al-Bayoumi in an airport restaurant. Over the next two weeks, he helped them find an apartment in San Diego, co-signed their lease, gave them $1,500 towards their rent, and introduced them to Anwar al-Awlaki, an imam at a local mosque. Al-Awlaki was killed in a US drone strike in Yemen in 2011.
In the wake of 9/11, Bayoumi unsurprisingly became a subject of interest in an FBI probe of potential Saudi involvement in the attacks, known as Operation Encore. In a 2003 interview with investigators in Riyadh, he claimed his meeting with Hazmi and Midhar was a coincidence – he heard them speaking Arabic, realized they couldn’t speak English, and decided to assist them out of charity. 
The Bureau reached a very different conclusion – Bayoumi was a Saudi intelligence operative and part of a wider militant Wahhabist network in the US, which handled a myriad of potential and actual terrorists, and monitored the activities of anti-Riyadh dissidents abroad. What’s more, Encore judged there to be a 50/50 chance he had advanced knowledge of the 9/11 attacks before they happened, and so did the Saudi government.
Why was it hidden?
Those bombshell facts remained hidden from public view until March 2022, when a trove of FBI documents was declassified at the request of the White House. The newly released Guantanamo Military Commission filing sheds even further light on Bayoumi’s contact with Hazmi and Midhar – and in turn, the CIA’s keen interest in them, their activities throughout their stay in the US, and refusal to disclose their presence to the FBI until late August 2001.
The filing is an account by the Commission’s lead investigator, DEA veteran Don Canestraro, of his personal probe of potential Saudi government involvement in the 9/11 attacks, conducted at the request of the defendants’ lawyers. Based on a review of classified information held by, and interviews with representatives of, the FBI and Pentagon, the content strongly suggests that the CIA obstructed official investigations to conceal its penetration of Al Qaeda.
That’s the judgment of four separate, unnamed FBI agents interviewed by Canestraro who worked on investigations into the 9/11 attacks. The most incendiary charges were leveled by a Bureau agent referred to in his report as ‘CS-23’, who had “extensive knowledge of counterterrorism and counterintelligence matters.”
CS-23 recounted how the CIA repeatedly lied and stonewalled the FBI in its investigations into Bayoumi. For example, while Agency officials claimed to possess no files on him when asked by Operation Encore representatives, CS-23 knew for a fact this was a “falsehood,” and the CIA maintained several operational files on Bayoumi, amounting to an extensive paper trail.
Furthermore, CS-23 was certain that the CIA used its liaison relationship with the Saudi intelligence services to attempt to recruit Hazmi and Midhar, and circumvent laws prohibiting the Agency from conducting spying operations on US soil, by using Riyadh as a go between.
This account was backed up by another FBI investigator, ‘CS-3,’ who further claims that Bayoumi setting up bank accounts and renting an apartment for the two hijackers in San Diego “was done at the behest of the CIA.” Any information provided to Bayoumi would then be fed back to Alec Station.
CS-3 felt it odd that this CIA unit, situated in the US and staffed by analysts, was involved in recruiting Al Qaeda operatives, as such work is typically the responsibility of case officers trained in covert operations based overseas. ‘CS-IO’ concurred that this arrangement was “highly unusual,” and made it “nearly impossible for [Alec] Station to develop informants inside of Al Qaeda from its base several thousand miles from the countries where Al Qaeda was suspected of operating.”
Despite such tantalizing leads, CS-23 claims senior FBI officials suppressed further investigations into the CIA’s relationship with Bayoumi and the recruitment of Hazmi and Midhar, and Bureau representatives testifying before the joint Senate and Congressional inquiry into 9/11 were instructed not to reveal the full extent of Saudi involvement with Al-Qaeda.
For their part, CS-3 stated that before they and their colleagues were interviewed by the joint inquiry, CIA officials within Alec Station told them not to cooperate fully with investigators and they were looking to “hang someone” for 9/11.
Canestraro does not make any conclusions as to why the CIA concealed vital information from the FBI prior to the attacks, which potentially could have prevented their execution, and why the Bureau subsequently played along with the Agency’s coverup. Although one answer is provided by the unusual nature of Alec Station’s setup.
Namely, that far from infiltrating an Al Qaeda cell to avert terrorism, the Agency was seeking to influence and direct its activities in order to cause terrorism, outside standard recruitment channels. Having stumbled upon such a monstrous connivance, the FBI would’ve known well to leave the entire subject well alone.
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painting-aphrodite · 2 years
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Mercury opposing Neptune
Exact on Sunday 21.08.2023
It can be: experienced prior and after the perfection of the aspect.
According to mundane astrology;
The planet Neptune rules over socialism, communism and left-wing political ideas. It is linked with mobs, secret plots, spies, sedition, lies, fraud, all illicit undertakings, bogus companies, loss and vice. Oil and certain chemicals etc,.
Mercury rules over local travel, the literary world, newspapers, publishers, ambassadors, trade/commerce, and the intellectual world. Nations communication and telecom industry. Transport issues.
Many of the happenings will be shadowed by the cloud of Neptune. Unclarity observed around information recieved, words communicated, daily habits, work matters, push towards new collective plans.
The intuitive and receptive faculties shall be heightened. Especially in dreams or states similiar to them. Sensitivity may act as a hidden guide.
Be aware of details and double check important documentation before signing. Chances of mistakes and illusion at times.
Like mentioned above - the imaginal realms will have much more significance. A blurring of boundaries, which are either positive or negative dependent on ones own natal chart.
Nothing external can complete us, we are all born complete. Allow the topics which need to dissolve, to do so with least resistance. Visit a beach at night and listen to the tides conversate with your soul. Follow the light piercing through the darkness.
“ Know yourself and you will know your Lord”
• Imam Ali (as)
Any activities which require a translation of sorts, mediumistic engagement - will come naturally / with ease. Such as prayer, meditation, drawing, poetry, writing, interactions with alternative realities or speaking on such themes.
A merging of logic with Spirit. The ego doesn’t want to return to reality but existence never takes a break.
Take advantage of this brief window.
Look out and bring something tangible back.
and Allah (swt) knows best.
• Painting Aphrodite
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wisdomrays · 2 years
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The Messenger of God: Muhammad: Part 119
Factors in their Greatness: Part 4
Some claim that Imam Abu Hanifa said: "I don't take the opinions of three Companions as evidence in jurisprudence. Abu Hurayra is one of them." This is simply a lie. Allama Ibn Humam, one of the greatest Hanafi jurists, regarded Abu Hurayra as a significant jurist. Besides, there is nothing to prove that Abu Hanifa said that.
Abu Hurayra narrated more than 5,000 Traditions. When gathered together, they make perhaps a volume 1.5 times as long as the Qur'an. Many people have memorized the Qur'an in 6 months or even quicker. Abu Hurayra had a very keen memory and spent 4 years with the Messenger, who prayed for the strength of Abu Hurayra's memory. It would be tantamount to accusing Abu Hurayra of deficient intelligence to claim that he could not have memorized so many Traditions. In addition, all of the Traditions he narrated were not directly from the Messenger. As leading Companions like Abu Bakr, 'Umar, Ubayy ibn Ka'b, 'A'isha, and Abu Ayyub al-Ansari narrated from him, he also received Traditions from them.
While Abu Hurayra was narrating Traditions in the presence of Marwan ibn Hakam at different times, the latter had his secretary record them written secretly. Some time later, he asked Abu Hurayra to repeat the Traditions he had narrated to him earlier. Abu Hurayra began: "In the name of God, the All-Merciful, the All-Compassionate," and narrated the same Traditions with exactly the same wording. So, there is no reason to criticize him for narrating so many Prophetic Traditions.
'Abd Allah Ibn 'Abbas was born 4 or 5 years before the Hijra. He had a keen intelligence and memory, and was an inspired man. The Messenger prayed for him: "O God, make him perceptive and well-versed in the religion, and teach him the hidden truths of the Qur'an." During his lifetime, he came to be known as "The Great Scholar of the Umma," "the Sea" (One Very Profound in Knowledge), or "The Translator (Clarifier) of the Qur'an."
He was a very handsome, tall man endowed with great eloquence. His memory was such that he memorized an 80-couplet poem by 'Amr ibn Rabi'a at one reading. Besides his profound knowledge of Qur'anic interpretation, Tradition, and jurisprudence, he also was well-versed in literature, particularly in pre-Islamic poetry. In his Tafsir, Ibn Jarir al-Tabari relates either a couplet or verse from him in connection with the interpretation of almost each Qur'anic verse.
He was greatly loved by the Companions.
Despite his youth, 'Umar appointed him to his Advisory Council, which consisted of elder Companions. When asked why he had done this, 'Umar tested their level of understanding of the Qur'an. He asked them to explain: When comes the help of God, and victory, and you see men entering God's religion in throngs, then proclaim the praise of Your Master, and seek His forgiveness; for He is Oft-Returning [in grace and mercy] (110:1-3). The elders answered: "It orders the Prophet to praise God and seek His forgiveness when he sees people entering Islam in throngs after the help of God and victory came." 'Umar was not satisfied, and so asked Ibn 'Abbas the same question. He replied: "This sura implies that the death of the Messenger is near, for when people enter Islam in throngs, it means that the mission of Messengership has ended." 'Umar turned to the council and explained: "That's why I include him among you."
Ibn 'Abbas was famous for his deep insight, profound learning, keen memory, high intelligence, perceptiveness, and modesty. When he entered a gathering place, people would stand in respect for him. This made him so uncomfortable that he told them: "Please, for the sake of the help and shelter (you gave the Prophet and the Emigrants), don't stand for me!" Although one of the most knowledgeable Muslims, he showed great respect to scholars. For example, he helped Zayd ibn Thabit mount his horse by holding the stirrup steady and explained: "We have been told to behave like this toward our scholars." In return, Zayd kissed his hand without his approval and remarked: "We have been told to behave like this toward the Messenger's relatives."
As noted above, Ibn 'Abbas did not like people to stand for him to show respect. However, when he was buried, something occurred that was as if the dead had stood in respect for him and the spirit beings welcomed him. A voice was heard from beneath the grave: O soul at peace! Return unto your Master, well-pleased, well-pleasing! Enter among My servants! Enter my Paradise! (89:27-30).
Ibn 'Abbas brought up many scholars in every branch of religious knowledge. The Makkan school of jurisprudence was founded by him. Such leading Tabi'un scholars as Sa'id ibn Jubayr, Mujahid ibn Jabr, and Ikrima acknowledged: "Ibn 'Abbas taught us whatever we know." He narrated about 1,600 Traditions.
'Abd Allah Ibn 'Umar was the only one of 'Umar's nine sons to be called Ibn 'Umar (the son of 'Umar). This shows that he had greater worth to be called 'Umar's son or to be mentioned with the name of 'Umar. Although 'Umar is the second greatest Companion, 'Abd Allah may be regarded superior in knowledge, piety, worship, and devotion to the Sunna. His care in following the Prophet's example was such that Nafi', Imam Malik's tutor, narrates: "While we were descending 'Arafat, Ibn 'Umar entered a hole. When he came out, I asked him what he had done there. The Imam answered: 'While descending 'Arafat, I was behind the Messenger. He went down into that hole and relieved himself. I felt no need to do that now, but I don't like to oppose him.'" Also, no one ever saw him take more or less than three swallows of water, for he saw the Messenger drink water in three swallow.
Ibn 'Umar was born in the early years of Islam. He saw his father beaten severely by the Makkan polytheists many times. When the Muslims emigrated to Madina, he was about 10 years old. The Messenger did not let him fight at Badr because he was too young. When he was also prevented from fighting at Uhud, he returned home so grief-stricken that he spent the whole night asking himself: "What sin have I committed that they did not include me in the army fighting in the way of the Messenger?"
Ibn Khalliqan relates in Wafayat al-A'yan (The Death of the Notables) from Sha'bi:
Once in their youth, 'Abd Allah ibn Zubayr, his brother Mus'ab ibn Zubayr, 'Abd al-Malik ibn Marwan, and 'Abd Allah ibn 'Umar were sitting near the Ka'ba. They thought that each should ask God for something special in the hope that the prayer would be accepted. Ibn Zubayr prayed: "O God, for the sake of Your Grandeur, Honor, and Majesty, make me a ruler in Hijaz." Mus'ab stretched out his arms and prayed: "O God, for the sake of Your Honor, Majesty, and Grandeur, of Your Throne and Seat, make me a ruler in Iraq." 'Abd al-Malik raised his hands and prayed: "O God, I ask You to make me a ruler over all the Muslims and secure, through me, Muslim unity even at the cost of some lives." When 'Abd Allah prayed, he asked: "O God, don't take my soul before You guarantee Paradise for me."
The prayers of the first three were accepted: 'Abd Allah ibn Zubayr ruled for a while in Hijaz and was eventually martyred by Hajjaj the Tyrant, the notorious Umayyad governor. Mus'ab ruled in Iraq for a short time. 'Abd al-Malik succeeded his father, Marwan, as caliph and secured Muslim unity of Muslims, though at the cost of many lives and much bloodshed.
As for Ibn 'Umar, Imam Sha'bi remarks: "Whether the Imam's prayer was accepted or not will be clear in the Hereafter." Sha'bi knew something: "Ibn 'Umar never opposed the Prophet's descendants or supported the Umayyads. Hajjaj was afraid of him. Once, Hajjaj gave a sermon before the noon prayer that was so long that the noon prayer's time was almost over. Ibn 'Umar warned him: 'O Governor, time is passing without waiting for you to finish your sermon.' Hajjaj was full of rancor and enmity for Ibn 'Umar. Finally, during a pilgrimage he found someone to prick Ibn 'Umar's heel with a poisonous spear while he was in pilgrim attire. The poison eventually killed him."
'Abd Allah ibn Mas'ud, one of the first five or six people to embrace Islam, also narrated a considerable number of Traditions. As a youth, he tended the flocks of such Qurayshi leaders as Abu Jahl and 'Uqba ibn Abi Mu'ayt. After his conversion, he would no longer be separated from the Messenger. He entered the Prophet's house without asking to do so and so frequently that people thought he was a family member. During military or non-military expeditions, he carried the Prophet's water bag, wooden sandals, and mat upon which he slept or sat. Eventually, he became known as "the caretaker of the pattens (sandals-like shoes), couch, and water bag."
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3linaturabi · 2 years
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Story of a sinner and Imam Husain (as) ❤️ so beautiful story!! Five pieces of Advice
A man came to Imam Hussein (A.S) and said, "I frequently disobey Allah (S.W.T) and cannot prevent myself from sins; therefore, please, give me an advice O son of messenger of Allah (S.W.T) so that I may keep away from sins."
Do you want to stay away from Sins?
Imam Hussein (A.S): "Do five things and then commit sins as much as you want."
Sinner: "Please tell me what those five things are."
Imam Hussein (A.S) said:
1) Do not eat from the provisions of Allah (S.W.T), and then do whatever you like."
Sinner said: "Then what will I be able to eat because whatever there is in his universe is from Allah (S.W.T)?"
Imam Hussein (A.S) said:
2)Then leave the earth of Allah (S.W.T), and then do whatever you like."
Sinner said: "O Imam, this is even more difficult than the first! If I leave the earth, then where would I live? Because all belongs to Allah (S.W.T)."
Imam Hussein (A.S) said:
3)Then find a place where Allah (S.W.T) cannot see you, and then do whatever you like."
Sinner said: "But, O Imam, nothing is hidden from Allah (S.W.T)."
Imam Hussein (A.S) said:
4)Then do one thing, when the angel of death (Izrail) comes to you, keep him away from yourself, and then do whatever you like. And if you cannot do that, then lastly,
5) do not enter the Hell when Allah (S.W.T) sends you into it. If you can do that, then go and commit whatever sins you like."
Sinner said: "That's it, O son of messenger of Allah (S.W.T)! From today, Allah (S.W.T) will not find me in a situation which He dislikes."
Life of Husayn ibn Ali (as) vol. 01
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dailytafsirofquran · 2 years
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Tafsir Ibn Kathir: Surah An-Nisa Ayah 105-109
In the Name of Allah, the Most Gracious, the Most Merciful.
4:105 Surely, We have sent down to you (O Muhammad ) the Book in truth that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous.
4:106 And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful.
4:107 And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner.
4:108 They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His knowledge), when they plot by night in words that He does not approve.
And Allah ever encompasses what they do.
4:109 Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender.
The Necessity of Referring to What Allah has Revealed for Judgment
Allah says to His Messenger, Muhammad,
Surely, We have sent down to you the Book in truth, meaning, it truly came from Allah and its narrations and commandments are true.
Allah then said,
that you might judge between men by that which Allah has shown you,
In the Two Sahihs, it is recorded that;
Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah heard the noise of disputing people close to the door of his room, and he went out to them saying,
Verily, I am only human and I judge based on what I hear. Some of you might be more eloquent in presenting his case than others, so that I judge in his favor. If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire. So let one take it or leave it.
Imam Ahmad recorded that Umm Salamah said,
"Two men from the Ansar came to the Messenger of Allah with a dispute regarding some old inheritance, but they did not have evidence. The Messenger of Allah said,
You bring your disputes to me, but I am only human. Some of you might be more persuasive in their arguments than others. I only judge between you according to what I hear. Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection.
The two men cried and each one of them said, `I forfeit my right to my brother.'
The Messenger of Allah said,
Since you said that, then go and divide the inheritance, and try to be just in your division. Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share).''
so be not a pleader for the treacherous.
And seek the forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful.
And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner.
Allah's statement,
They may hide (their crimes) from men, but they cannot hide (them) from Allah;
chastises the hypocrites because they hide their evil works from the people so that they will not criticize them. Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts.
This is why Allah said,
for He is with them (by His knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do.
threatening and warning them. Allah then said,
Lo! You are those who have argued for them in the life of this world, meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them. but who will argue for them on the Day of Resurrection against Allah,
However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden Who will be his advocate on that Day Verily, none will support them that Day.
Hence, Allah's statement, or who will then be their defender!
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drmaqazi · 5 hours
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SALATUL JANAZAH
FUNERAL PRAYERS & RULINGS
Amongst the first things that we do after a death is offer Funeral Prayer. That also is a means of benefitting the Dead. When the Muslims pray janazah for their deceased brother, they are granted intercession for him.
The more the number of Muslims who join in the prayer, the more beneficial it is for the deceased. This means that Allaah takes their testimony and supplication regarding the deceased's apparent actions as a sufficient reason for forgiveness.
Since those Muslims who associated with him did not find any major problem to prevent them from supplicating for him, Allaah the most generous accepts that and agrees to forgive many of his hidden sins that they did not know.
The Prophet ﷺ said, "Whenever a Muslim man dies, and forty men stand for his janazah prayer, all of them not joining anything with Allaah in worship, Allaah grants them intercession for him." (Muslim and others).
In another narration, the number 100 was mentioned instead of 40 So strive to offer Funeral prayers and try and get as many Righteous Muslims to attend the Funeral prayer and request them to pray for the deceased. Ruling The funeral prayer is a communal obligation (fard kifaayah) that must be offered for anyone who dies and was apparently Muslim, even if he or she committed major sins.
An-Nawawi (may Allah have mercy on him) said: Offering the funeral prayer for the deceased is a communal obligation with no difference of opinion among us, which means there is (scholarly) consensus.
Attending a funeral is a duty that a Muslim owes to his fellow Muslim. Al-Bukhaari (1240) and Muslim (2162) narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah ﷺ say: “ "The rights of a Muslim on the Muslims are five: to respond to the salaam, visiting the sick, to follow the funeral processions, to accept an invitation, and to reply to those who sneeze.”. REWARD OF ATTENDING FUNERAL Also there is great reward in it. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah ﷺ said: “Whoever attends a funeral until he offers the (funeral) prayer will have one qiraat (of reward) and whoever attends until the burial is done will have two qiraats.” It was said: “What are the two qiraats?” He said: “Like two great mountains.” (Narrated by al-Bukhaari, 1261; Muslim, 945) Unfortunately we see that this is only done by the family & friends whereas the great rewards mentioned in the Hadeeth is not limited to them, it is for any Muslim who finds out about the funeral, attends it and follows it till it is buried.
It serves as a reminder of the inevitable that is death for all of us, the Prophet ﷺ said, “‘Frequently remember the destroyer of pleasures,’ meaning death.” (TIrmidhi, Nisai'‘i & Ibn Majah).
Witnessing the burial reminds us that how we will be there alone in the dark and how the family will leave us there, it is us who needs to face the angels and the trials of the grave and eventually the Day of Judgement. HOW TO PERFORM THE JANAZA (FUNERAL) PRAYER. The prayer over the deceased person takes the following form: The funeral prayer has neither Adhaan nor lqamah. The deceased is laid down on the ground with the face directed towards the Ka'ba.
Where the deceased is a male, the Imam would stand facing towards the head of the dead body, while, if the deceased is a woman the Imam would stand facing the middle part of the dead body. Meanwhile, the congregation would be standing behind him in rows.
The funeral prayer is performed with one standing only and has neither bows (Rukuus) nor prostration (Sujuuds). STEPS TO BE FOLLOWED First takbir said. (#1) Surah al Fatiha read + another surah (desirable). Second takbir said. (#2) Then recite salah Ibrahim and Muhammed (SalAllaahu alayhi wasalam) Next takbir (#3) Dua for the person who has died from the Sunnah (mentioned below). Next takbir (#4) Pause a little. Then taslimah – one taslim to the right is what majority of the Scholars say is the Sunnah but some also say that Two Taslim is also fine. We need to follow the Imam. DUA TO BE RECITED FOR AN ADULT
 اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا  اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلاَمِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ  اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ وَلاَ تُضِلَّنَا بَعْدَهُ
‘Allahummaghfir lihayyina wa mayyitina, wa shahidina wa gha’ibina, wa saghirina wa kabirina, wa dhakarina wa unthana. Allahumma man ahyaitahu minna faahyihi ‘alal-Islam, wa man tawaffaytahu minna fa tawaffahu ‘alal- iman. Allahumma la tahrimna ajrahu wa la tudillana ba’dah.
O Allah, forgive our living and our dead, those who are present and those who are absent, our young and our old, our males and our females. O Allah, whomever of us You cause to live, let him live in Islam, and whomever of us You cause to die, let him die in (a state of) faith. O Allah, do not deprive us of his reward, and do not let us go astray after him.  Dua to be recited for a Child This supplication is made when the deceased is a baby/child (i.e. one not having reached the age of puberty). When the prayer is offered for a child, there should be no prayer for forgiveness, and it should not be said in the prayer “Allaahumma aghfir lahu (O Allaah forgive him),” because no sins were recorded for him. Rather prayers should be said for forgiveness and mercy for his parents.
اللهُـمِّ اجْعَلْـهُ فَرَطـاً وَذُخْـراً لِوالِـدَيه، وَشَفـيعاً مُجـاباً، اللهُـمِّ ثَـقِّلْ بِهِ مَوازيـنَهُما، وَأَعْـظِمْ بِهِ أُجـورَهُـما، وَأَلْـحِقْـهُ بِصالِـحِ الـمؤْمِنـين، وَاجْعَلْـهُ في كَفـالَةِ إِبْـراهـيم، وَقِهِ بِرَحْمَـتِكَ عَذابَ الْجَـحيم Allâhumma j’alhu faratan wa dhukran li-wâlidayhi, wa shafî’an mujâban. Allâhumma thaqqil bihi mawâzînahumâ, wa a’zim bihi ijûrahumâ, wa alhiqhu bi-sâlihi-l-mu'minîna. Wa j’alhu fî kafâlati Ibrâhîma, wa qihi bi-rahmatika ‘adhâba-l-jahîm. ‘O Allah, make him a preceding reward and a stored treasure for his parents, and an answered intercessor. O Allah, through him, make heavy their scales and magnify their reward. Unite him with the righteous believers, place him under the care of Ibraheem, and protect him by Your mercy from the torment of Hell.’ NOTE The person should follow the imam in the number of Taslims to finish if he makes one we make one if he makes two we follow. But the majority of Scholars say better to make one Tasleem. The largest possible number of Muslims should be invited to the Funeral, they should be arranged in a minimum of three rows. Raising hands for all the Takbeers is the view of Majority of the Scholars but some also are of the view that raising only for the first one is required and one does not need to raise the hands for the others.
If a person joins the funeral prayer while the Imam is about to complete the same, then, the person would continue with the congregation until when the Imam concludes the prayer, then, the person would complete by himself whatever he missed of the prayer following the above procedure.
If a late-comer fears that the body of the deceased may be taken away before he completes the pray over him, then, such a person may only come up with the Words of greatness i.e. "ALLAHU AKBAR" four times without necessarily reciting the required supplications. The person thereafter, comes up with the words of peace, thereby, ending the prayer.
If a person is unable to pray over a deceased person before burial, then, it is permitted for him to pray over the deceased's grave. If a person who is faraway is told of the death of a friend or family member (who he would have prayed the Funeral for, if he was in town), then such a person may pray over the deceased person in absentia with the intention as though the deceased is actually before him/her
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🍃🕊🍃 As for deriving benefit from me during my occultation is like benefitting from the sun when it is hidden behind the clouds.
🍃🕊🍃 Imam al-Mahdi (ajtf) 🍃🕊🍃
🍃 Bihar al-Anwar 🍃
(vol. 52, pg. 92, h. 7)
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