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asma-al-husna · 29 days

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Allah calls Himself Al-Wahhaab— The Giver of gifts, The Most Liberal Bestower— three times in the Quran. He is the All-Giver who bestows gifts, favors, and blessings upon the whole creation. Al-Wahhaab gives gifts constantly, generously, endlessly, and without expecting anything in return!

The Great Giver, the One who constantly bestows

Wahhaab comes from the root waw-haa-baa, which points to three main meanings. The first meaning is to give for no compensation, to offer as a present, or to bestow and the second is to grant or endow. The third main meaning is to cause something to be.

This root appears 25 times in the Quran in two derived forms. Examples of these forms are: hab (“grant”) and yahabu (“he grants”).

Linguistically, wahhaab has the structure of intensification and is the intense form of Al-Wahib, the giver. The word hiba means gift. Al-Wahhaab is the source of all gifts, bestowing favors with the most detailed wisdom. His gifts come in the form of moments you experience, scenes you see, things you hear, and as material blessings.

Al-Wahhaab Himself says: Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower? [Quran, 38:9] He said, My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower. [Quran, 38:35]

How can you recognize a gift?

Rizq (provision) is something that’s written for you, but you have to work for it; it depends in part on your efforts. A gift (hiba) isn’t something directly related to your efforts. A person you missed suddenly calling you or getting something just at the right moment are gifts. Sometimes you give gifts to someone you love and sometimes you give gifts to draw someone closer to you. What does it mean when Al-Wahhaab gives you a gift? It might mean that He gives you a gift so that you can come closer to Him, even though you were going astray.

How Can You Live by This Name?

1. Remember Al-Wahhaab. When someone gives you a gift, you thank him or her. So what about the Giver of all gifts? The difference between a believer and disbeliever is that the latter lives with the gifts of Allah ‘azza wajal but doesn’t remember Him, while a true believer knows the giver through the gifts. Always be thankful to your maker for everything you get. If you contemplate the universe you get to know Allah; if you realize His gifts, your heart will melt out of love for Him.

2. Be a true giver. Al-Ghazali said: Whoever bestows gifts with an eye to some interest to be realized by it sooner or later, either appreciation, affection or release from blame, or acquiring distinction of mention— he is neither a giver nor generous, but rather engaged in transaction and recompense . . . But the one who sacrifices all he owns, even his life, for the sake of Allah alone— such a one is worthy of being named giver and generous. Make your way of giving an act of ‘ibaadah (worship). How? Give gifts or favors for the sake of Allah ‘azza wa jall and not to get something in return.

3. Use the gifts of Al-Wahhaab in the right way. Thank Al-Wahhaab by using His gifts to please Him. An example is the mobile phone; Al-Wahhaab gave you this technology, so use it for sharing knowledge and not for wasting time. If He gives you a nice afternoon with friends, don’t use it for backbiting or spending time in places of immoral behaviour.

4. Learn from the love of the companions. Ja’far’s right hand, may Allah be pleased with him, was chopped off in battle, so he held the Islamic flag with his left hand. Another blow chopped off his left hand, so he held the flag up with his upper arms and held it there until he died. What love could drive him to sacrifice his life? Read about and learn from this and other great role models and sacrifice for Al-Wahhaab out of deep love.

5. Ask al-Wahhaab. Amazingly, using this ism (name), there are more than one Quranic invocations; you will find the prophets, peace upon them, asking Al-Wahhaab for mercy, offspring, etcetera, ending with innaka anta al-Wahhaab– verily You are Al-Wahhaab. Look for these ayaat, memorize them, and use them in your daily life.

5. Don’t praise yourself. Sometimes we say, I got married, worked hard, and got a beautiful house. Or we say, I gave my child a good upbringing, that’s why he is so good-mannered— I made my son like that! Don’t forget it was Al-Wahhaab who bestowed these favors on you. Your child is given to you as a gift from Al-Wahhaab. And We granted him (Abraham) Isaac and Jacob, each of whom did We guide; and before him, We did guide Noah, and among his progeny, David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward the good-doers. [Quran, 6:84]

6. Ponder what Al-Wahhaab has given you. First of all, He gave you your existence. Then think of the greatest gift Al-Wahhaab gave you: guidance. Think about water, which is scentless and colourless. Imagine if water were sticky— how could you wash yourself? Look at your memory and how Allah gave foods a nice smell. All of these are gifts of Al-Wahhaab; ponder them.

7. Give gifts to others. The Prophet salallahu ‘alayhi wa sallam said, Give gifts, for this will increase your mutual love [Muslim]. No human being gives anything for nothing, even if it’s that we give to gain the reward of Allah ‘azza wa jall by it. The only One Who gives asking for nothing in return is Al-Wahhaab. If a human being gives you a gift, It is Al-Wahhaab who inspired him to give you what he has given you! So first thank Allah ‘azza wa jall for inspiring people to help you, and then be grateful to the people by doing a favor for them, or, if you can’t, by saying jazakAllahu khayran or barakAllahu feek(i).

O Allah, Al-Wahhaab, we know You are the Giver of all gifts. Make us of those who are grateful for Your gifts and use them to please You, and adorn us with love for You. Make us ponder Your gifts, inspire us to give gifts to others, and give us from Your mercy that overwhelms us in this present world and the world to come. Verily, You are the best giver of gifts, ameen!

And Allah knows best.

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questionsonislam · 1 month

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Why does Allah need our worship?

The answer to this question is given in the verse: Worship your Lord, Who created you and those who came before you, that ye may guard (against evil).

There is an outcome of worship: Attaining the degree of guarding (taqwa). Man attains the degree of taqwa, that is, he attains the degree of fearing of Allah, abstaining from his prohibitions, keeping away from what He has forbidden. It means, the benefits of worship pertain to man.

People, who do not attain this degree, spend their lives in sins, disobedience, polytheism and ingratitude. They lead men to go to Hell.

Then, the degree of taqwa, is the position of abstaining from Hell and from every kind of evil that leads to it. Abstaining from Hell leads man to Paradise. It is we who are in the need of Paradise and who will benefit from the boundless bounties there. Then, how can we ask such a question!?

Surah al-Ikhlas teaches us that Allah is the Eternally Besought One. Eternally Besought One means Everything needs Him, but He needs nothing.

In the uterus, feet have been attached to us so that we can walk here. Stomach has been attached to us so that we can be nourished by nutrients. Eyes have been attached to us so that we can see things. It is we who are in need of all of these things. Why should Allah need to bestow on us such bounties!? If we fulfill our duty of giving thanks to Allah through worship, we will go to the land of the thankful ones, Paradise. There, it is again we who will taste the physical and spiritual bounties in such an ultimate degree that the bounties of this world will be in the degree of a shadow in comparison to the bounties there.

Then, in both worlds, we are needy and we are the consumers. Why should Allah need to grant us the bounties of Paradise? Why is such a question asked?!

Another aspect of the issue:

In The Signs of Miraculousness (İşarat-ül İcaz), the following is expressed: What expands that exalted spirit of man is worship. What develops his aptitudes is worship. What broadens his ideas and takes them under arrangement is worship

Every sound mind accepts without any doubt that the expansion and progression of mans spirit is for man himself. Thus, man will be able to benefit more from Paradise that he will attain in the future. Paradise is similar to this world in one aspect. Trees, animals and also men have come to this world. They all benefit from here; but each of them benefit according to its disposition and abilities. That is, just coming to the world is not enough. The way to benefit completely from this world is to be able to enter it with exalted abilities and faculties. The benefits of each person from this world are not the same. The believing servants will enter Paradise by the favor of Allah, but their benefiting degrees from the bounties there will be in comparison with their worship and sincerity.

Worship also has a curative aspect besides its progressive aspect:

Man can avoid from every kinds of evils from makrooh (abominable) acts that turn the stomach, to haram (illicit) acts that poison only through worship. How can a person protecting his heart, spirit and all his faculties from mistakes and wrongs by such a divine treatment ask such a question about worship!?

God Almighty has no need of your worship, nor indeed of anything else. It is you who needs to worship, for in truth you are sick If someone who is ill responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by saying: What need do you have of it that you are insisting in this way?, You can understand how absurd it would be. ( Flashes) (Lemalar)

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daily-hadith · 1 month

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah

Narrated Abu Huraira (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said: “Do not wish to meet the enemy, but when you meet (face) the enemy, be patient.”

Bukhari Vol. 4 : No. 266

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lifeofresulullah · 17 days

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The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

Hazrat Abu Bakr is in the Rank of Muslims

Hazrat Abu Bakr had been one of our Holy Prophet’s (PBUH) closest friends for a very long time. They would get together and meet with one another in a very sincere fashion.

His most striking feature was that the ugly customs, bad manners, and lifestyle of the Age of Ignorance had not corrupted his disposition and that disbelief had not contaminated his mind, heart, and soul. He was a renowned merchant. The tribe’s leading figures always benefited from his ideas. He was the one who had solved the blood feuds of the Quraysh. Another one of his important characteristics was that he knew the ancestries, pedigrees, strengths, and flaws of the families of Quraysh very well.

Our Master (PBUH) had just begun to openly deliver his invitation. However, his cause had spread from ear to ear and it was heard by the leading figures of the Quraysh.

Hazrat Abu Bakr had just returned from his journey to Yemen. Abu Jahl, Ukba bin Abi Muayt, and some of the Quraysh’s leading figures went to his home to welcome him. Hazrat Abu Bakr asked, “What happened while I was away from Mecca? Is there any important news?”

They answered, “Oh Abu Bakr, there is a huge affair! Abu Talib’s orphan, Muhammad, has claimed to be a prophet. We deemed it suitable to wait until you returned from Yemen. Go to your friend and do whatever is necessary.”

Hazrat Abu Bakr immediately went to the home of the Master of the Universe (PBUH): “Oh, Aba’l Qasim! Is it true that you claim to be a prophet, and that you have separated from the tribe, and have rejected and have reviled the religion of your forefathers?”

At first, our Holy Prophet (PBUH) smiled at the words of Abu Bakr, who he had been friends with since childhood. He said, “Oh Abu Bakr, I am Allah’s Messenger who has been sent to you and all humanity. I invite humanity to the one true God (Allah). You should testify as well.”

At one moment, lightning flashed in the realms of Abu Bakr’s mind and heart. He was hearing these words from the Muhammad the Trustworthy (PBUH), his friend whom he had known very well since childhood, the person whom he sincerely loved and respected, and the one from whose lips he never heard a word that contradicted truth. Without hesitating, he immediately embraced Islam and became a Muslim.

Our Master (PBUH) considered Abu Bakr’s not showing any sign of hesitation in the face of this invitation as a huge virtue by saying:

“Everyone whom I invited to Islam, with the exception of Abu Bakr, paused, hesitated, or was astonished. However, when I explained Islam to him, he neither paused nor hesitated.”

Our Holy Prophet (PBUH) was extremely happy that his esteemed friend had become a Muslim. In regards to this matter, our mother, Hazrat Aisha, related the following:

“No event has made our Holy Prophet (PBUH) happier than Hazrat Abu Bakr converting to Islam in the world.”

A dream that Hazrat Abu Bakr had seen beforehand at a much earlier point in time came true in the following way: In his dream, he saw that a moon had descended to Mecca. It then split into segments and spread to the homes in the city. Afterwards, he saw the reassembling of the pieces and the entering of the moon into its own home.

At that time, some scholars among the people of the book interpreted the dream. They said the awaited prophet would arise from Mecca very soon and that Abu Bakr would follow him and take his place among the fortunate.

Hazrat Abu Bakr did not hesitate to openly disclose that he had become a Muslim.

His conversion to Islam caused a great echo among the Quraysh since he was an esteemed, reliable, sound individual who was always true to his word. His amiability and sweet nature had made him beloved to the tribe.

Hazrat Abu Bakr represented the first link on the chain of Muslim men that were free. Due to his conversion to Islam, this chain of faith slightly widened, the roads expanded further, and the fortunate that walked on the straightforward streets increased. Including Hazrat Bilal-Habashi, the following were the first representatives in the various classes to have become Muslims:

From the women, it was Hazrat Khadija,

From the children, it was Hazrat Ali,

From the free men, it was Hazrat Abu Bakr,

From the freed slaves it was Zayd bin Kharisa,

From the slaves it was Hazrat Bilal-Habashi (Radiyallahu Anhum).

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sunanannasai · 29 days

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Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2438

Suhaib narrated that he heard Abu Hurairah and Abu Sa'eed say:

"The Messenger of Allah addressed us one day and said: 'By the One in Whose hand is my sould' three times then he lowered his head, and each of us lowered his head, weeping, and we did not know what he had sworn that oath about. Then he raised his head with joy on his face, and that was dearer to us than red camels. Then he said: 'There is no one who offers the five (daily) prayers, fasts Ramadan, pays Zakah and avoid the seven major sins, but the gates of Paradise will be opened to him, and it will be said to him: Enter in peace."'

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sahihmuslim · 9 days

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Supplication, Repentance and Seeking Forgiveness, Book 48, Hadith 1

Abu Huraira reported Allah's Messenger (ﷺ) as saying that Allah, the Exalted and Glorious, thus stated:

I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his (remembrance), and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him.

Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness, Book 48, Hadith 1

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tawakkull · 1 month

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ISLAM 101: Spirituality in Islam: Part 224

Knowledge

Knowledge (‘ilm) means information obtained through the human senses or through the Revelations or inspiration of God. It is also used to denote information that is in agreement with facts or realities, and to denote understanding something with its real, whole meaning and content. In addition, we come across usage of this term in the simple sense of thinking, under-standing, comprehension, and conclusions drawn as a result of such mental processes. Sometimes the word knowledge can even mean familiarity.

Although it is well known which aspect of the term knowledge in Islamic Sufism is most relevant in the context of this book, we deem it useful to mention some secondary matters, such as the different types of knowledge and its sources.

Knowledge, first of all, is dealt with in two categories: knowledge without means or knowledge that is had without being acquired, and knowledge that is acquired through some means.

Every living being has its own peculiar characteristics and potentials. These characteristics and potentials are the sources of certain, innate knowledge, knowledge a creature has without having to acquire it. (The modern scientific term for this kind of knowledge is instinct.) A human being’s being able to sense and perceive a lack of air, thirst, hunger, grief and joy, etc., a baby’s knowledge of how to nurse, a bird’s knowledge of how to fly and build nests, a fish’s knowledge of how to swim, young animals’ knowledge of how to avoid dangers, in short, these types of knowledge, knowledge of how to deal with the necessities of life, fall into the category of knowledge without means.

Knowledge acquired through the internal and external senses is included in the second category. Knowledge concern-ing the physical world is usually obtained through the five external senses–sight, hearing, smell, taste, and touch–while knowledge about the metaphysical or incorporeal realm of existence is acquired through internal senses–the mind and heart with their faculties of thought, reason, spiritual discovery and experience, intuition, etc.

As for the sources of knowledge or means of acquiring it, these consist of three, according to Islam:

The five external senses, provided they are sound.

True reports, of which there are two kinds: reports unanimously given by a group of truthful people of such a number that it is inconceivable that they have agreed to lie, and reports given by the Messengers of God, whom He has sent with special messages.

The third source of knowledge is reason. Axiomatic knowledge and the knowledge reached by using the mental faculties are included in this kind of knowledge.

Knowledge is also divided into two groups: that which is acquired through the mental faculties, and that which is reported knowledge. The first can be divided up into three categories:

Knowledge of such matters as health and education, which in Islam are regarded as incumbent upon every individual or a group of people in the community, according to the time and conditions.

Another kind of knowledge acquired through the mental faculties is knowledge of which Islam disapproves. Sorcery, divination and occult sciences are of this kind.

Sciences, such as geometry, mathematics, medicine, physics, chemistry, and history are included in the third category, the study of which Islam regards as obligatory on the community in order to discover God’s laws of the creation and operation of the universe and for the well-being of the community.

Reported knowledge is of two kinds: knowledge based on spiritual discovery and inspiration and knowledge concerning Islam and Islamic life. The second kind has been separated under four heads:

The knowledge of the fundamental principles, which include knowledge of the Qur’an, Sunna (the Prophet’s way of life, sayings, and confirmations), the consensus of the scholars (ijma’) and analogy or deductive reasoning. These are the sources upon which the rules of the Shari’a are based.

The knowledge of the subdivisions, which includes the knowledge of worship (the Prescribed Prayer, the Prescribed Alms-giving, Fasting, Pilgrimage and so on), the daily life of the believers, marriage and relevant matters, such as divorce and alimony (civil law), and legal penalties (criminal law), etc.

Primary sciences, such as language, grammar, meaning, composition, and eloquence, which are ways to properly understand the religious sciences, such as Hadith (the sayings of the Prophet), the interpretation of the Qur’an, and jurisprudence.

The complementary or secondary sciences, i.e. the sciences additional to the sciences of the Qur’an. They consist of sciences relating to the wording and composition of the Qur’an, such as phonetics and recitation; the sciences pertaining to its meaning, such as interpretation and exegesis, and those relating to its commandments, such as the abrogating and the abrogated, the general and particular, the explicit and implicit, the real or literal and the metaphorical or allusive, the succinct and the detailed, the clear and the ambiguous, the direct and firm and the allegorical.

As for reported knowledge based on spiritual discovery and inspiration, it has also been dealt with under two heads: the knowledge that occurs in one’s heart as a gift from God, and the knowledge that arises in the conscience. What we will study among the topics of the “Emerald Hills of the Heart” is this kind of knowledge. Whether it is of the kind occurring in one’s heart as a gift from God or of the kind arising in the conscience, this knowledge is and must be based on the Qur’an and the Sunna. Any knowledge one finds in one’s heart or conscience which has not been filtered through these two pure sources is not reliable. It cannot be binding knowledge for either the individuals themselves or others, it cannot be considered as authentic, sound knowledge. This important point has been stressed by many great Sufi leaders. For example:

Junayd al-Baghdadi says: “All the ways that do not end in the Prophet are closed and do not lead to the truth.” He also reminds us: “Anyone who does not know the Book and the Sunna is not to be followed as a guide.”

Abu Hafs[1] explains: “Anyone who does not continually control him or herself in the light of the Book and the Sunna cannot be regarded as belonging to this way.”

Abu Sulayman al-Darani[2] warns: “I admit the truth of whatever occurs to the heart only provided it is confirmed by the Book and the Sunna.”

Abu Yazid al-Bistami[3] admonishes: “I struggled against my carnal self for almost thirty years and did not find anything more difficult for it to accept than the objective criteria of the Book and the Sunna. You should not be misled by anyone, even if they work wonders like flying through the air, rather you should consider their care in observing the limits set up by the Shari’a and following the commandments of the Book and the Sunna.”

Abu Sa’id al-Harraz[4] sums up the matter: “Any intuitive knowledge which is not compatible with the spirit of religion is false.”

Abu al-Qasim Nasrabadi[5] teaches: “The essence of the Sufi way is strict adherence to the Book and the Sunna, holding back from the misleading inclinations of the carnal self and innovations in religion, being able to overlook the faults of others, not becoming negligent in one’s daily recitations to glorify and praise the Almighty, being strict in fulfilling the religious commandments without applying special exceptions, and refraining from personal, insubstantial opinions regarding religion.”

The Sufi leaders give knowledge precedence over the spiritual state of the Sufis, because that state depends on knowledge. Knowledge is the heritage of the Prophets, and the scholars are the heirs thereto. The Prophetic saying, “The scholars are the heirs of the Prophets,”[6] is the highest of the ranks recognized for scholars.

The knowledge of the truth or knowledge that leads to the truth is the life of the heart, the light of the eye, the cause of the expansion of the breast (with peace, exhilaration, and spiritual happiness), the stimulus to activate reason, the source of pleasure for the spirit, the guide of those bewildered as to which way to follow, the intimate friend of the lonely, and an invaluable table of heavenly foods offered on the earth and one to which the angels show great respect.

Knowledge is an important step toward belief, a standard to distinguish between guidance and error and between certainty and doubt, and a Divine mystery manifesting the truly human aspects of a person.

There is no exaggeration in the following saying of a friend of God:

A human being is truly human with knowledge;

But without knowledge is entirely bestial.

Action without knowledge is purely ignorance;

So, O friend, you cannot find the Truth without knowledge.

By knowledge, the Sufis mean, rather than the familiarity that is reached with the mind, hearing and sight, the light and radiation that come from the realms beyond the material world and have their source in God’s Knowledge. This light pervades the spirit and bursts like flowers in the meadows of the innermost faculties of the person, and swells and flows in the gifts of the All-Eternal One. In order to be able to receive this Divine gift, one should, first of all, turn with all one’s inner world to the Eternal Sun and, freed from the influences of the body and carnal pleasures, lead a life at the level of heart and spirit, and open one’s breast to God, the Truth, with belief, love, and attraction, and then one should be able to rise to a level where one can be taught by God through inspiration.

As declared in the Divine declaration (18:65), We taught him knowledge of a special kind from Our Presence, God-inspired knowledge is the rain of mercy that pours down into the depths of a person’s inner world from the Realm of the Holy Presence– the Realm where those who are the nearest to God experience His Holy Presence–without any intermediary and veils. Deep devotion to God, sincere adherence and loyalty to Him as well as the Messenger, being sincerely well-pleased with whatever God decrees or causes to happen for one and trying to please Him, the sincerity and purity of intention in one’s acts or doing whatever one does only to please Him and because He wants us to do it, and having a heart pursuing certainty in the matters of belief over and over again–all this is what is required to be rewarded with God-inspired knowledge, especially in abundance.

Since the Prophets received Divine Revelation and were taught by Him, their knowledge is a God-inspired knowledge that comes from Him without any intermediary. As for the knowledge of purified, saintly scholars and other saintly persons, this is also a God-inspired knowledge, the only difference being that the source is the rays of light of the Prophetic knowledge. Khadr[7] is regarded as the foremost one in receiving this knowledge. However, he can only be so regarded for a certain period of time and spiritual rank and for the state particular to him. In certain particular matters, some people may be superior to those who are superior to them in general terms. Similarly, in certain particularities of God-inspired knowledge, Khadr is superior to those who are greater than him. He is in no way superior to either the Prophet Moses, upon him be peace,[8] or the other great Messengers.

As a Messenger charged with teaching people God’s commandments and guiding them in their lives so that they could attain happiness in both worlds, the Prophet Moses knew God’s commandments concerning the human individual and social life and the sensitive relation between them and the outward and inward aspects or dimensions of things. But, Khadr’s knowledge is restricted to the inward dimension of things. He points to this difference in his conversation with Moses: “Moses! I have a kind of knowledge which God has taught me and you do not possess, while you have another kind of knowledge which God has taught you and I do not possess.”[9]

In conclusion, God-inspired knowledge is the kind of knowledge which one cannot acquire by studying or being taught by others. It is a special gift from God and a kind of illumination, from a sacred source, that one finds in one’s heart. Rather than being the kind of knowledge about the Creator acquired by studying creation and which therefore leads from the created to the Creator, it is a kind that pours from the Maker to the conscious “works” of His art. It is even regarded as the emergence in the human spirit of the knowledge about some mysteries pertaining to God, the Truth, as special gifts from Him.

Anyway, it is always God Who knows best the truth in every matter.

[1] Abu Hafs ‘Amr b. Salama al-Haddad of Nishabur (d. 879). A blacksmith of Nishabur, visited Baghdad and met al-Junayd who admired his devotion. He also encountered al-Shibli and other Sufis of the Baghdad school. Returning to Nishapur, he resumed his trade and died there in 879. (Trans.)

[2] Abu Sulayman al-Darani (d. 830). An ascetic known for his weeping in worship. He was held in honour by the Sufis and was (called) the sweet basil of hearts (rayhan-i dilha). He is distinguished by his severe austerities. He spoke in subtle terms concerning the practice of devotion. (Trans.)

[3] Abu Yazid al-Bistami (d. 873): One of the greatest Sufi masters. Junayd said: “Abu Yazid holds the same rank among us as Gabriel among the angels.” His life was based on self-mortification and the practice of devotion. (Trans.)

[4] Abu Sa’id Ahmad ibn ‘Isa al-Kharraz of Baghdad, a cobbler by trade, met Dhu al-Nun al-Misri and associated with Bishr al-Khafi and Sari al-Saqati. Author of several books including some which have survived, the date of his death is uncertain but probably occurred between 892 and 899. (Trans.)

[5] Abu al-Qasim Ibrahim ibn Muhammad ibn Mahmud al-Nasrabadi: One of the famous Sufi masters and scholars. (Trans.)

[6] Al-Bukhari, al-Jami’ al-Sahih, “‘Ilm,” 10.

[7] Khadr is he with whom the Qur’an recounts (18: 60-82) the Prophet Moses made a travel to learn something of the spiritual realm of existence and the nature of God’s acts in it. It is controversial whether he was a Prophet or a saint with special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life. (Trans.)

[8] The writer refers to the significant encounter and experience between Moses and Khadr that is recounted in the Qur’an, 18:60-82. (Trans.)

[9] Al-Bukhari, “Tafsir,” 18:4.

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basicsofislam · 2 months

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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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risalei-nur · 2 months

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The Words - The First Word - Part 2

Bismillah is a blessed treasure. It transforms your boundless weakness and poverty, by binding you to the All-Powerful and Merciful One’s infi- nite Power and Mercy, into the most heeded intercessor at His Exalted Court. When you say bismillah, you act in His name. You are like a soldier acting in the state’s name, fearing no one, doing all things in the name of the law and the state, and persisting against all odds.

How does everything recite bismillah through its very mode of exis- tence? For example: A stranger arriving in a city can order its people to gather at a certain place to work on a certain task. If this order is obeyed, the stranger obviously is acting in the name of the ruler’s strength and authority, not his own. In the same way, everything acts in the name of God, the All-Mighty. Small seeds and grains carry huge trees on their heads and raise weights as heavy as mountains. Each tree says bismillah and, filling its hands with fruit from Mercy’s treasury, offers them to us on a tray. Each garden, a cooking pot from the Divine Power’s kitchen where count- less varieties of delicious foods are prepared, says bismillah.

All blessed animals (e.g., cows, camels, sheep, and goats) say bismillah and become fountains of milk from Mercy’s abundance. They offer us, in the All-Providing’s name, a most delicate and pure food like the water of life. Every plant and blade of grass, every root and stem, says bismillah. All plant, tree, and grass roots and fibers, soft as silk, say bismillah and pierce hard stones and soil. Mentioning His Name, the Name of the All-Merciful, subjects everything to them.

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jami-attirmidhi · 24 days

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JAMI'at-TIRMIDHI: The Book on Hunting: Hadith 1880

Narrated Abu Hurairah:

"The Prophet (ﷺ) prohibited every predator that possesses canine teeth."

Reference : Jami` at-Tirmidhi 1479

In-book reference : Book 18, Hadith 17

English translation : Vol. 3, Book 16, Hadith 1479

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everyday-quote · 7 months

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I know of no action that draws one close to Allah than good deeds to ones parents.

Ibn Abbas (Radiallahu anhu)

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asma-al-husna · 27 days

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Allah calls Himself Ar-Razzaaq— The Provider, The Bestower of Sustenance— on one occasion in the Quran. He is the One who creates all means of nourishment and provision. Ar-Razzaaq provides all of His slaves with sustenance no matter how many they are or how great their need!

The Provider, The Supplier

Razzaaq comes from the root raa-zaa-qaa and points to three main meanings. The first main meaning is to receive something beneficial or to receive a portion or share. The second main meaning is to be provided or supplied with the necessities of life.

This root appears 123 times in the Quran in four derived forms. Examples of these forms are razaqnaakum (“we provided you”) and al-rizqa (“the provision).

Linguistically, Razzaaq has the structure of intensification, indicating a complete way of providing and sustaining. Ar-Razzaaq bestows all means of support and growth, both for the body and soul.

Ar-Razzaaq Himself says: Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength. [Quran, 51:58]

What is rizq?

Rizq (provision) is what benefits you and it includes not just money but also knowledge, good manners, security, peace of mind, and spiritual enhancement. Allah Ar-Razzaaq created your rizq, and He delivers it to you in the way He wants: And there is no creature on earth but that upon Allah is its provision [rizq], and He knows its place of dwelling and place of storage. All is in a clear register. [Quran, 11:6]

The test of rizq

Ar-Razzaaq told us that if we don’t rule with justice, there will be corruption on earth. These days resources are overused, people are abused, and wealth is not being distributed justly. People ask: why is there poverty? Why are people starving? Our actions have consequences. We human beings created a system that went against the way Allah the All Wise instructed us to live. Wealth can be a trial and poverty a reason for elevation in the Hereafter; these are the ways of Ar-Razzaaq.

How Can You Live by This Name?

1. Be content. Be satisfied with all the rizq you are given. Umar ibn al-Khattaab radiyallahu ‘anhu said: If something is meant to go elsewhere, it will never come on your way, but if it is yours by destiny, from you it cannot flee. Complaining about your body or your wealth means you complain against Ar-Razzaaq; strive for ridaa (contentment with His Decree).

2. Work hard. Provision has to do with honesty and uprightness. What you see of wealth given to some and poverty to others is only superficial; Allah ‘azza wa ljal will bestow the best types of rizq on the best types of people. You need to work as if your rizq depends on how hard you try, but in your heart you know that nothing will come to you except what He has written for you. Knowing that rizq is guaranteed is not an excuse to be lazy. Ar-Razzaaq recompenses you according to your intentions.

3. Understand the ways of Ar-Razzaaq. Some people do good deeds and practise their religion, yet they don’t feel much spiritual comfort. This motivates them to hasten to do more righteous work, which helps them to go to the higher and better spiritual state that Allah Ar-Razzaaq wants them to reach. So you might feel deprived of spiritual rizq (like tranquility in the heart), but this is a way Allah ‘azza wa jall causes you to be motivated to do more and therefore be elevated even more.

4. Trust in Ar-Razzaaq. Never commit bad deeds in the name of seeking provision, and trust that all provisions will come from Allah ‘azza wa jal. A beautiful example is the baby raven; when it hatches, it looks white and therefore its mother (black in color) denies it and doesn’t recognize it. Then Ar-Razzaaq sends it insects to feed on until its feathers grow and turn black for its mother to recognize it. As a baby this bird is left forsaken, but Allah sends it its provision. Just as He provided for you when you were in the womb, He will provide for you after you are born.

5. Ponder what Ar-Razzaaq has given you. Ar-Razzaaq placed us on fertile lands with countless blessings; even without care the green crops grow, flowers blossom, fruits and vegetables come out of the soil, and the blue oceans are bursting with fish. Ar-Razzaaq places the meat of most animals and birds at our service and gives them pure milk and honey. Contemplate your environment and grow your love for Ar-Razzaaq and your will to please Him.

6. Remember the counterparts in the Hereafter. All the blessings from this world have perfect counterparts in the Hereafter. Remember the food and drinks in Jannah and ask Ar-Razzaaq for them each day. The people of the hellfire will have the most horrific foods and drink; ask Ar-Razzaaq to protect you from these.

7. Use your rizq in the right way. Be trustworthy with Allah’s provisions; don’t seek haram means; this also prevents your supplications from being answered. One of the things that prevent your rizq from reaching you is your sin. So if you see people disobeying Allah who have material rizq, Ar-Razzaaq may have denied them their spiritual rizq, which is much worse.

8. Learn how to increase your rizq! In the Quran and Sunnah ways are mentioned for you to increase your rizq; look out for them. Examples are striving for taqwa, praying with khushoo’, having tawakkul (reliance on Allah), upholding the ties of kinship, being thankful, asking for forgiveness and repenting, giving charity, and reading the Quran. When Fatima radiyallahu ‘anha complained to the Prophet salallahu ‘alayhi wa sallam about her heavy work, he said: Shall I direct you to something better than what you have requested? When you go to bed say ‘Subhan Allah’ thirty-three times, ‘Alhamdulillah’ thirty three times, and Allahu Akbar’ thirty four times, for that is better for you than a servant. [Al-Bukharee] Benefit from this advice.

O Allah, Ar-Razzaaq, we know that You are the one and only Provider. Make us of those who are content with Your provisions, guide us to work hard and use Your provisions wisely, and make us ponder them. Lead us to deeds that increase Your rizq and enter us into Your gardens by Your rahmah so we can enjoin the best of Your provisions, ameen!

And Allah knows best.

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questionsonislam · 19 days

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Why Perform Prayers?

A child in the womb of his mother has a mouth, eyes, ears, hands and feet. All of his organs and equipments are bestowed completely. However, none of them is needed in that womb. The baby is fed by means of a funiculus him to his mother.

Now if that child said:

O my Lord! This funiculus is enough for me. There is no need for this mouth, these eyes, ears, hands and feet. They do not serve any purpose.,

Doubtless, he would be replied by Allah as follows:

Do not rush my servant and do not interfere with what you do not comprehend. After a short while, you are going to enter such a world that this hose which you define as everything for me is going to fit nothing and so it is going to be cut off. The mouth, eyes, ears and similar organs which you consider as useless are going to be the most important equipments for you.

If that child did not believe those truths and came into this world as a denier and saw that the midwife cut off his funiculus and threw it into the trash box and realized that the mouth, eyes and similar organs, which he assumed to be useless, started to function and that he could not exist without them, would that child be ashamed or not; would he feel very sorry because he did not believe what Allah said or not?

Currently, we are in the womb of a mother just like that child and are going to enter another world in 9 months, 9 years or in 90 years. The name of that world is the Hereafter. Now, we are connected to our world mother with material hoses and with our stomachs.

If we said:

O our Lord! We spend our lives well. What is the use of Prayers, fasting, pilgrimage, zakat (alms), religion, belief and Islam?,

We would definitely be replied by our Sustainer as follows:

O my servants! You are going to leave this world in a short while. You are going to be taken to such a world that these material hoses which you define as everything for us is going to fit nothing. Prayers like worship, alms (zakat) and pilgrimage which you consider as useless are going to be the most important assets for you. People are not going to be respected in accordance with their cars, money or properties but with their hearts, deeds and prayers.

That is to say, your performed prayers, zakats, fasting, prayers, pilgrimage, good deeds will be everything for you in the Hereafter. They are going to become hands, feet, tongues, lips, villas, pools, bonds and patents, planes, limitless wealth, felicity and briefly, they will become Paradise.

If we behaved arrogantly, spoiled on account of being in the age of science and technology, did not affirm the truths which our Lord commanded by the tongue of wisdom and then went to Hereafter as being worshipless lazy people or deniers and if we witnessed the truth as our Lord informed before, would we not become ashamed? Verily, would we not feel embarrassed like that child, who considered the mouth as useless in his mothers womb when we witnessed our funiculi which we regarded as everything; that is to say, our cars, apartments, money and assets had no importance; contrarily, prayers meant everything in that world?

Would we not feel very sorry? Would we not say If only we had believed, performed our prayers, fasted, given religious taxes completely, lived for the sake of Allah, spent our lives on the path of that unique glorious Prophet Muhammad (Peace and blessing be upon him)?

Come to your senses before that day on which you would feel deeply sorry

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