#Habashis

[lightdancer1]

This man's life does underscore that the Islamic world expanded an existing slave trade, it did not create it:

The first Black Muslim was this man, Bilal Ibn Rabah Al-Habashi. His life exemplifies a key point of both Arabian and Islamic history that doesn't go away and doesn't wither just because the Europeans eventually first abandoned their own slave trade when it became less profitable than industrialization and then used it as an excuse for the conquest of Africa. Namely that pre-Islamic Arabia already had a huge slave trade, with both Africa and the Slavic world as parts of it, and that this mattered enough that a man of Axum taken into slavery converted and became one of the earlier generals of the very earliest generation of the Ummah. He was beaten and tortured by his master for his views, and then he escaped, joined the Hijra that is the foundation of the Islamic calendar, and fought with distinction in the Battles of Badr, the Trench, and Uhud, where he was slain as one of the first martyrs of the Islamic world.

The dualities here of both slavery and the military power of Black soldiers for the Muslim world would be a defining motif of it in the heartland and in the ways that world's growing power across the African continent would become an enduring backdrop to the cultural shifts, intrigues, and rise of both smaller-scale and larger states and new forms of cultural and political shifts in African history.

In this it would also co-exist with the pattern that will be the last topic covered today, but first a note that Bilad Ibn Rabah was not, in fact, a unique or singular part of Islamic military history.

[machomasa11]

#habashi (at Little Buddha) https://www.instagram.com/p/Ckj1KISLfcO/?igshid=NGJjMDIxMWI=

[garadinervi]

Refaat Alareer (1979-2023)

Professor, writer, and editor Refaat Alareer was killed with his family by an Israeli airstrike, on December 7, 2023

♥

Image: Gaza Writes Back. Racconti di giovani autori e autrici da Gaza, Palestina, (2014), Edited by Refaat Alareer, Lorusso Editore, Roma, 2015. Contributors: Hanan Habashi, Mohammed Suliman, Rawan Yaghi, Nour Al-Sousi, Sarah Ali, Sameeha Elwan, Nour Al-Sousi, Nour El Borno, Refaat Alareer, Jehan Alfarra, Yousef Aljamal, Wafaa Abu Al-Qomboz, Tasnim Hamouda, Elham Hilles, Shahd Awadallah, Aya Rabah

«It is when darkness prevails that I sit by the window to look past all those electricity-free houses, smell the sweet scent of a calm Gazan night, feel the fresh air going straight to my heart, and think of you, of me, of Palestine, of the crack, of the blank wall, of you, of Mama, of you, of my history class, of you, of God, of Palestine—of our incomplete story.» – Refaat Alareer

Israeli Strike on Refaat al-Areer Apparently Deliberate Euro-Med Human Rights Monitor December 8, 2023 The Israeli airstrike that killed Prof. Refaat al-Areer was apparently deliberate, Euro-Med Monitor concluded on Friday. The apartment where Refaat and his family were sheltering was surgically bombed out of the entire building where it’s located, according to corroborated eyewitness and family accounts. This came after weeks of death threats that Refaat received online and by phone from Israeli accounts. We call for an immediate investigation into this apparently deliberate and targeted killing of a prominent Palestinian academic, writer, poet, and activist. On Wednesday at around 18:00, Refaat al-Areer was killed in his sister’s home in al-Sidra neighborhood in al-Daraj area in Gaza city along with his brother Salah and one of his children (Mohammed); his sister Asmaa and three of her children (Alaa, Yahia, and Mohammed); and a neighbor. His brother’s wife, Alaa, and two other children, Rafik and Alma, were wounded in the assault. The airstrike surgically targeted the apartment on the second floor where Rafaat was in a 3-storey building, and not the entire building; indicating the apartment was the target and not possible collateral damage. Refaat was displaced multiple times during this war and ended up at his sister’s home along with his parents, wife and children. A few days ago, Refaat moved with his wife and children to an UNRWA school in al-Tufah neighborhood in Gaza according to his family. However, a close friend of Refaat’s told Euro-Med Monitor that he had received an anonymous phone call from someone who identified himself as an Israeli officer and threatened Refaat that they knew precisely the school where he was located and were about to get to his location with the advancement of Israeli ground troops. While the credibility of the threat itself is unclear, it contributed to prompting Refaat to move back to his sister’s apartment, believing it was more concealed than an open and overcrowded school where it would have been difficult to hide. For weeks since the start of this war, Refaat has been receiving numerous death threats and hateful messages from Israeli accounts on social media after prominent public figures singled him out for harassment and incitement. In 2014, Israel bombed Refaat’s home in Shejaiya and killed over 30 of his and his wife’s families.

(On the way of Mosab Abu-Toha)

[nevzatboyraz44]

مُصْحَفٌ بَديع خَطَهُ "منصور بن مُرتضى بن علي الحبشي"، منسوب إلى بلاد (القوقاز)، أو (وسط آسيا)، ومُؤرَخ بعام (1194هـ/ 1780م). كُتِبَت في آخره قصيدة اُشتُهِرَت بِـ "كلامٌ قديمٌ لا يُمَلُ سَماعُه"- لا نَعرِفُ قَائِلهَا؛ وَهي كما يأتي:

1- كلامٌ قديمٌ لا يُمَلُ سَماعُه، تَنزه عنْ قَولي وَفِعلي وَنِيَتِي.

2- بِه أَشْتَفِي مِن كُلِّ دَاءٍ وَنُورُه، دَليلٌ لِقلبي عِند جهلِي وَحِيرَتِي.

3- فَيَاربِّ مَتعني بِسِرِ حُروُفِهِ، وَنَوِّرْ بِهِ قَلبي وَسَمعِي وُمُقلَتِي.

4- وَهَبْ لِي بِه عِلمًا وَفهمًا وَحِكمَةٍ، وَآنس بِه يَاربِّ فِي القَبرِ وَحشَتِي.

5- وَسَهِل عَلَيَّ حِفظهَ ثُمَّ دَرسَهُ، بِجَاه النَبي وَالآل ثُمَّ الصَحَابَةِ.

6- وَصَلِّ وَسَلِمْ يَا إِلَهِي عَلى النَبِيّ، وَآلٍ وأصحابٍ بِهم نِلتُ بُغيتي.

مُصْحَفْجِي- MuṣḥafgY. ♥️

A magnificent Qur’an, handwritten by “Mansur bin Murtada bin Ali Al-Habashi”, attributed to the country (Caucasus) or (Central Asia), and dated to the year (1194 AH / 1780 AD). At the end of it was written a poem known as “an old saying that one never gets tired of hearing” - we do not know who wrote it; They are as follows:

1- Old words that I never tire of hearing, far removed from my words, deeds, and intentions.

2- With it I can be healed from every disease, and its light is a guide to my heart in my ignorance and confusion.

3- O Lord, make me happy with the secret of its letters, and enlighten my heart, my hearing, and my eye.

4- Grant me knowledge, understanding, and wisdom through him, and I may find comfort in him, O Lord, in my lonely grave.

5- He made it easy for me to memorize it and then study it, for the sake of the Prophet, his family, and then the Companions.

6- May your blessings and peace be upon the Prophet, and his family and companions, through whom I have achieved what I desired.

My Qur’an - MuṣḥafgY. ♥️

...........

“Mansur bin Murtada bin Ali El-Habeşi” tarafından el yazısıyla yazılan, (Kafkasya) veya (Orta Asya) ülkesine atfedilen ve (H. 1194 / 1780) yılına tarihlenen muhteşem bir Kur’an-ı Kerim. Sonunda “insanın duymaktan asla bıkmayacağı eski bir deyiş” olarak bilinen bir şiir yazıyordu - kimin yazdığını bilmiyoruz; Bunlar aşağıdaki gibidir:

1- İşitmekten bıkmadığım, sözlerimden, amellerimden, niyetlerimden uzak eski sözler.

2- Onunla her hastalıktan şifa bulurum ve onun nuru, cehaletim ve şaşkınlığımda kalbime hidayettir.

3- Ya Rabbi, onun harflerinin sırrıyla beni sevindir, kalbimi, kulaklarımı, gözümü nurlandır.

4- Onun aracılığıyla bana ilim, anlayış ve hikmet ver, ıssız kabrimde onunla teselli bulayım, ya Rabbi.

5- Peygamber Efendimiz, ailesi ve sonra sahabeler hürmetine, onu ezberlememi, sonra çalışmamı kolaylaştırdı.

6- Salât ve selâmın, sayesinde arzularıma kavuştuğum Peygamber'e, onun ailesine ve ashabına olsun.

Kur'an'ım - MushafgY. ♥️

[tawakkull]

SPIRITUALITY IN ISLAM: PART 24: TAWADU (HUMILITY)

Tawadu (modesty and humility) is the opposite of arrogance, pride, and haughtiness. It can also be interpreted as one’s awareness of one’s real position before God, and as letting that realization guide one’s conduct toward God and with people.

If one sees oneself as an ordinary, individual part of creation, a threshold of a door, a mat spread on a floor or a pavement stone, a pebble in a stream or chaff in a field, and if one can sincerely confess, as did Muhammad Lutfi Effendi:

Everybody else is good but I am bad; everybody else is wheat but I am chaff, the inhabitants of the heavens will kiss him or her on the head.

In a narration attributed to the truthful, confirmed one, upon him be peace and blessings, it is said:

Whoever is humble, God exalts him; whoever is haughty, God humiliates him.

Thus, one’s true greatness is inversely proportional to behaving as if one were great, just as one’s true smallness is inversely proportional to behaving as if one were small.

Humility has been defined in many ways: seeing oneself as devoid of all virtues essentially originating in oneself, treating others humbly and respectfully, seeing oneself as the worst of humanity (unless being honored by a special Divine treatment), and being alert to any stirring of the ego and immediately suppressing it. Each definition expresses a dimension of humility. However, the last definition relates to those made sincere by God Himself and who are near to Him.

A Companion saw Caliph ‘Umar, may God be pleased with him, carrying water in a pitcher on his shoulder. He asked him: What are you doing, O Caliph of God’s Messenger? ’Umar, one of the foremost in nearness to God, answered: Some envoys have come from other countries. I felt some conceit in my heart and wanted to suppress it. ‘Umar used to carry flour on his back. Once he accused himself while giving a sermon from the pulpit, and kept silent when people questioned and criticized his action.

Abu Hurayra carried wood while he was the deputy governor of Madina. When he was the chief judge in Madina, Zayd ibn Thabit kissed Ibn ‘Abbas’ hand, and Ibn 'Abbas, known as the Interpreter of the Qur'an and the Scholar of the Umma, helped Zayd get on his horse. Hasan, the grandson of the Prophet, upon him be peace and blessings, sat with some children who were eating bread crumbs and ate with them. Once Abu Dharr offended Bilal al-Habashi and, to obtain his forgiveness, put his head on the ground and declared: If the blessed feet of Bilal do not tread on this sinful head, it will not rise from the ground. All of these events and many similar ones are instances of humility.

Both God Almighty and His Messenger emphasized humility so much that one who knows of it does not doubt that servanthood consists of humility. The Qur'anic verse:

The servants of the All-Merciful are those who walk on the earth in modesty, and if the impudent offend them, they continue their way saying: “Peace” (25:63)

praises humility, and the Divine statements extremely humble toward believers (5:54)

and merciful among themselves; you find them bowing down and falling prostrate (48:29)

are expressions of praise for the ingrained humility reflected in their conduct.

Concerning humility, the glory of humanity, upon him be peace and blessings, declared: God has told me that you must be humble, and that no one must boast to another; Shall I inform you of one whom Hellfire will not touch? Hellfire will not touch one who is near to God and amiable with people, and mild and easy to get along with; God exalts one who is humble. That one sees himself as small while he is truly great in the sight of people; and O God, make me see myself as small.

The glory of humanity, upon him be peace and blessings, lived as the most humble of people. He stopped at the places where children were gathered and played with and greeted them. If someone held him by the hand and wanted to lead him somewhere, he never objected. He helped his wives with the housework. When people were working, he worked with them. He mended his shoes and clothes, milked sheep, and fed animals. He sat at the table with his servant. He always welcomed the poor warmly, looked after widows and orphans, visited the ill, followed funeral processions, and answered the call of slaves in his community.

The beloved servants of God, from God’s Messenger, upon him be peace and blessings, to Caliph 'Umar and the Umayyad Caliph 'Umar ibn 'Abd al-'Aziz and from him to numerous saints, purified and perfected scholars, and those honored with nearness to God, have held that the signs of greatness in the great are humility and modesty, while the signs of smallness in the small are arrogance and vanity. Based on this understanding, they sought to show men and women how to become perfect.

True humility means that people must know the full extent of their worth before God’s infinite Grandeur, and then make this fully realized potential an ingrained, essential part of their nature. Those who have done this are humble and balanced in their relations with others. Those who have realized their nothingness before God Almighty are balanced in both their religious lives and their relations with people. They obey the commandments of religion, for they have no objection to the revealed truths of religion, nor do they criticize its method of addressing or relating to human reason. They are convinced that what is contained in the Qur'an and the authentic Traditions of the Prophet, upon him be peace and blessings, is true.

If there is an apparent contradiction between these two sources and human reason or established rational or scientific facts, such people seek to learn the truth of the matter. Therefore, it is nonsense for those without humility and modesty to assert, when confronted with an apparent contradiction between reason or rational premises and the revealed and narrated principles of religion, that reason or what is rational must be preferred. Their further assertion that judgments based on reasoning and analogy must be given priority over revealed principles is also mistaken. The wonders worked and spiritual pleasures felt by following ways not followed by the Prophet, upon him be peace and blessings, is God’s way of leading people to perdition, for “success” in such endeavors leads to sin.

Those who have achieved humility are completely convinced of the truth of whatever the Prophet said or did. They never doubt it, and seek to practice it in their lives. If something else, such as a wise saying or a great accomplishment, appears to them as more beautiful or acceptable, they accuse themselves of being unable to discern the incomparable superiority of the revealed truths and expressions, saying:

There are many people who find fault with the words having no defects.

However, the fault lies in their defective understanding.

They are certain that one cannot prosper in the Hereafter by following ways opposed to the Qur'an and the Sunna. They find the greatest source of power in servanthood to God. In reality, one who worships God never adores anyone else, and one who serves others cannot be a true servant of God.

Do not see anything or anybody else other than God as so much greater than you as to deserve adoration or servanthood. Do not boast of yourself in a way to see yourself as greater than others. As creatures are equal in being distant from being worshipped, so also are they equal in that they are all created.

Those who are truly humble do not attribute the fruits of their work and efforts to themselves, nor do they regard their successes or efforts in the way of God as making them superior to others. They do not care how other people regard them, and do not demand a return for their services in the way of God. They regard their being loved by others as a test of their sincerity, and do not exploit God’s favors to them by boasting to others about them.

In short, just as humility is the portal to good conduct or being characterized with the qualities of God (such as generosity, merciful, helpful, forgiving, and so on), it is also the first and foremost means of being near to both the created and the Creator. Roses grow on the earth, and humanity was created on the earth and not in the heavens. A believer is nearest to God when prostrating before Him. While recounting the Prophet’s Ascension (to the heavens), the Qur'an refers to him as God’s servant, as a sign of his humility and utmost modesty.

[milatibrahiim]

يا نفسي

𝐒𝐡𝐨𝐮𝐥𝐝 𝐲𝐨𝐮 𝐧𝐨𝐭 𝐠𝐚𝐢𝐧 𝐲𝐨𝐮𝐫 𝐰𝐚𝐧𝐭𝐬, 𝐦𝐲 𝐬𝐨𝐮𝐥, 𝐭𝐡𝐞𝐧 𝐛𝐞 𝐧𝐨𝐭 𝐠𝐫𝐢𝐞𝐯𝐞𝐝, 𝐛𝐮𝐭 𝐡𝐚𝐬𝐭𝐞𝐧 𝐭𝐨 𝐭𝐡𝐚𝐭 𝐛𝐚𝐧𝐪𝐮𝐞𝐭 𝐰𝐡𝐢𝐜𝐡 𝐲𝐨𝐮𝐫 𝐋𝐨𝐫𝐝’𝐬 𝐛𝐞𝐪𝐮𝐞𝐚𝐭𝐡𝐞𝐝. 𝐀𝐧𝐝 𝐰𝐡𝐞𝐧 𝐚 𝐭𝐡𝐢𝐧𝐠 𝐟𝐨𝐫 𝐰𝐡𝐢𝐜𝐡 𝐲𝐨𝐮 𝐚𝐬𝐤 𝐢𝐬 𝐬𝐥𝐨𝐰 𝐭𝐨 𝐜𝐨𝐦𝐞, 𝐓𝐡𝐞𝐧 𝐤𝐧𝐨𝐰 𝐭𝐡𝐚𝐭 𝐨𝐟𝐭𝐞𝐧 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐝𝐞𝐥𝐚𝐲 𝐚𝐫𝐞 𝐠𝐢𝐟𝐭𝐬 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝.

𝐅𝐢𝐧𝐝 𝐬𝐨𝐥𝐚𝐜𝐞 𝐢𝐧 𝐩𝐫𝐢𝐯𝐚𝐭𝐢𝐨𝐧 𝐚𝐧𝐝 𝐫𝐞𝐬𝐩𝐞𝐜𝐭 𝐢𝐬 𝐝𝐮𝐞, 𝐅𝐨𝐫 𝐨𝐧𝐥𝐲 𝐛𝐲 𝐜𝐨𝐧𝐭𝐞𝐧𝐭𝐦𝐞𝐧𝐭 𝐢𝐬 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭 𝐫𝐞𝐥𝐢𝐞𝐯𝐞𝐝. 𝐀𝐧𝐝 𝐤𝐧𝐨𝐰 𝐭𝐡𝐚𝐭 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞 𝐭𝐫𝐚𝐢𝐥𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐡𝐚𝐯𝐞 𝐫𝐞𝐧𝐝𝐞𝐫𝐞𝐝 𝐲𝐨𝐮 𝐃𝐞𝐬𝐩𝐚𝐢𝐫𝐢𝐧𝐠 𝐨𝐟 𝐚𝐥𝐥 𝐡𝐨𝐩𝐞, 𝐚𝐧𝐝 𝐨𝐟 𝐚𝐥𝐥 𝐣𝐨𝐲 𝐛𝐞𝐫𝐞𝐚𝐯𝐞𝐝, 𝐓𝐡𝐞𝐧 𝐬𝐡𝐚𝐤𝐞 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐟 𝐚𝐧𝐝 𝐫𝐨𝐮𝐬𝐞 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐟 𝐟𝐫𝐨𝐦 𝐡𝐞𝐞𝐝𝐥𝐞𝐬𝐬𝐧𝐞𝐬𝐬, 𝐀𝐧𝐝 𝐦𝐚𝐤𝐞 𝐩𝐮𝐫𝐞 𝐡𝐨𝐩𝐞 𝐚 𝐦𝐞𝐚𝐝𝐨𝐰 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐧𝐞𝐯𝐞𝐫 𝐥𝐞𝐚𝐯𝐞.

𝐘𝐨𝐮𝐫 𝐌𝐚𝐤𝐞𝐫’𝐬 𝐠𝐢𝐟𝐭 𝐭𝐚𝐤𝐞 𝐬𝐮𝐛𝐭𝐥𝐞 𝐚𝐧𝐝 𝐮𝐧𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐟𝐨𝐫𝐦𝐬. 𝐇𝐨𝐰 𝐟𝐢𝐧𝐞 𝐭𝐡𝐞 𝐟𝐚𝐛𝐫𝐢𝐜 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝 𝐇𝐢𝐬 𝐡𝐚𝐧𝐝𝐬 𝐡𝐚𝐯𝐞 𝐰𝐞𝐚𝐯𝐞𝐝. 𝐓𝐡𝐞 𝐣𝐨𝐮𝐫𝐧𝐞𝐲 𝐝𝐨𝐧𝐞, 𝐭𝐡𝐞𝐲 𝐜𝐚𝐦𝐞 𝐭𝐨 𝐰𝐚𝐭𝐞𝐫 𝐨𝐟 𝐥𝐢𝐟𝐞, 𝐀𝐧𝐝 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐜𝐚𝐫𝐚𝐯𝐚𝐧 𝐝𝐫𝐚𝐧𝐤 𝐝𝐞𝐞𝐩, 𝐭𝐡𝐞𝐢𝐫 𝐭𝐡𝐢𝐫𝐬𝐭 𝐚𝐥𝐥𝐢𝐞𝐯𝐞𝐝. 𝐅𝐚𝐫 𝐛𝐞 𝐢𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐡𝐨𝐬𝐭 𝐭𝐨 𝐥𝐞𝐚𝐯𝐞 𝐭𝐡𝐞𝐦 𝐭𝐡𝐢𝐫𝐬𝐭𝐲 𝐭𝐡𝐞𝐫𝐞, 𝐇𝐢𝐬 𝐬𝐩𝐫𝐢𝐧𝐠 𝐩𝐨𝐮𝐫𝐬 𝐟𝐨𝐫𝐭𝐡 𝐚𝐥𝐥 𝐠𝐞𝐧𝐞𝐫𝐨𝐬𝐢𝐭𝐲 𝐫𝐞𝐜𝐞𝐢𝐯𝐞𝐝.

𝐌𝐲 𝐋𝐨𝐫𝐝, 𝐦𝐲 𝐭𝐫𝐮𝐬𝐭 𝐢𝐧 𝐚𝐥𝐥 𝐘𝐨𝐮𝐫 𝐩𝐮𝐫𝐩𝐨𝐬𝐞𝐬 𝐢𝐬 𝐬𝐭𝐫𝐨𝐧𝐠, 𝐓𝐡𝐚𝐭 𝐭𝐫𝐮𝐬𝐭 𝐢𝐬 𝐧𝐨𝐰 𝐦𝐲 𝐬𝐡𝐢𝐞𝐥𝐝, 𝐈’𝐦 𝐬𝐚𝐟𝐞, 𝐚𝐧𝐝 𝐮𝐧𝐝𝐞𝐜𝐞𝐢𝐯𝐞𝐝. 𝐀𝐥𝐥 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐡𝐨𝐩𝐞 𝐟𝐨𝐫 𝐠𝐫𝐚𝐜𝐞 𝐟𝐫𝐨𝐦 𝐘𝐨𝐮 𝐰𝐢𝐥𝐥 𝐟𝐞𝐞𝐥 𝐘𝐨𝐮𝐫 𝐫𝐚𝐢𝐧,𝐓𝐨𝐨 𝐠𝐞𝐧𝐞𝐫𝐨𝐮𝐬 𝐚𝐫𝐞 𝐘𝐨𝐮 𝐭𝐨 𝐥𝐞𝐚𝐯𝐞 𝐦𝐲 𝐛𝐫𝐚𝐧𝐜𝐡 𝐮𝐧𝐥𝐞𝐚𝐯𝐞𝐝. 𝐌𝐚𝐲 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠𝐬 𝐫𝐞𝐬𝐭 𝐮𝐩𝐨𝐧 𝐭𝐡𝐞 𝐥𝐨𝐯𝐞𝐝 𝐨𝐧𝐞, 𝐌𝐮𝐡𝐚𝐦𝐦𝐚𝐝, 𝐖𝐡𝐨’𝐬 𝐛𝐞𝐞𝐧 𝐦𝐲 𝐦𝐞𝐚𝐧𝐬 𝐭𝐨 𝐡𝐢𝐠𝐡 𝐝𝐞𝐠𝐫𝐞𝐞𝐬 𝐬𝐢𝐧𝐜𝐞 𝐈 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝. 𝐇𝐞 𝐢𝐬 𝐦𝐲 𝐟𝐨𝐫𝐭𝐫𝐞𝐬𝐬 𝐚𝐧𝐝 𝐦𝐲 𝐡𝐚𝐧𝐝𝐡𝐨𝐥𝐝, 𝐬𝐨 𝐦𝐲 𝐬𝐨𝐮𝐥, 𝐇𝐨𝐥𝐝 𝐟𝐚𝐬𝐭, 𝐚𝐧𝐝 𝐭𝐫𝐚𝐯𝐞𝐥 𝐭𝐨 𝐚 𝐣𝐨𝐲 𝐬𝐭𝐢𝐥𝐥 𝐮𝐧𝐜𝐨𝐧𝐜𝐞𝐢𝐯𝐞𝐝.

- Sheikh Habib Ali Al-Habashi

[basicsofislam]

ISLAM 101: AN INTRODUCTION TO HADITH: Part 15

Sila ar-Rahm (Observing Ties of Kinship): Part 2

The rights of parents over their children can be categorized as follows:

a) Rights Pertaining to the Body

If need be, we should carry our parents on our backs. Upon seeing a man with a burden on his back during his circumambulation of the Ka’ba, Hasan al-Basri asked him why he performed this worship with a burden upon his back. The man replied,

“This is not a burden but is my father. I brought him here from Damascus and circumambulated the Ka’ba seven times with him. He taught me my religion and belief. He raised me with an Islamic morality; his rights upon me are great.”

Hasan al-Basri responded,

“If you were to carry him on your back until the Last Day, your labor would go to waste in the event of your breaking his heart only once. Similarly, if you please him even once, it would be equivalent to this much labor.”

All the favors and spiritual degrees that Uways al-Qarani attained are due to his kindness to his mother. Anas ibn Malik relates:

“During the time of Allah’s Messenger, there was a young man by the name of Alqama. He was very pious, spending his time in prayer and fasting. He then fell very ill and, at the subsequent approach of death, became speechless. Being informed of this situation, the Messenger of Allah sent Ali and Ammar ibn Yasir to him. Despite their prompting Alqama to recite the Declaration of Faith, he was unable to do so. When Bilal al-Habashi informed the Prophet of the young man’s predicament, Allah’s Messenger asked, ‘Are either of his parents alive?’

‘O Messenger of Allah, his mother is alive, but she is very aged,’ he was told.

The Prophet then wished to speak with her. When she arrived, he asked her about her son, and she replied:

‘O Messenger of Allah, Alqama is very pious. He is always engaged in worship, but I am displeased with him, as he holds the approval of his wife above mine.’

Allah’s Messenger said,

‘Your displeasure has prevented Alqama’s tongue from pronouncing the Declaration of Faith. Forgive him, so that he may speak.’

When she refused, Allah’s Messenger turned to Bilal and said,

‘Bilal, call for my Companions to go out and gather firewood.’

Upon hearing this, she asked,

‘Messenger of Allah, what do you plan to do with this? Will my child be burnt in the fire? How am I to bear this?’

Allah’s Messenger said,

‘The flames of the Fire are more severe and long-lasting. If you want Allah to forgive him, be reconciled to him. His prayer, fasting, and spending in charity are of no benefit to Alqama so long as you are displeased with him.’

When the elderly woman heard these words, she exclaimed,

‘I call upon Allah and His angels and the Muslims who are present to be my witness that I have forgiven Alqama.’

She then went to her son and heard his voice. He pronounced the Declaration of Faith with ease and passed away that same day. After his burial, Allah’s Messenger addressed his Companions saying,

‘The curse of Allah and the angels is upon the man who favors his wife over his mother.’”

b) Rights Pertaining to the Tongue

We must not even say “Ugh” to our parents.

Not raising one’s voice when speaking with them.

Refraining from excessive speech or exceeding the bounds of propriety while in their presence.

Not favoring one’s wife over them.

Not calling them by their names or interrupting them as they speak.

Avoiding the use of directives such as “Do” or “Don’t”, instead of asking politely.

Obtaining their blessing.

c) Rights Pertaining to the Heart

Having mercy on them, being compassionate towards them. It is stated in a hadith: “Those who show no mercy will be shown no mercy.” (Sahih Muslim)

Love. One must make one’s parents feel loved at all times. Another hadith states: “Kissing the feet of one’s mother is like kissing the threshold of the doorway to Paradise.” (Shir’a)

Sharing their happiness. One must echo their joy when they are pleased with something.

Sharing their sorrow or pain. If they are upset with something, one must strive to convey one’s care and concern.

Being pleased with them. One must seek to attain pleasure in every possible way.

d) Rights Pertaining to Wealth and Property

Preferring one’s parents to oneself in dress and eating and drinking.

Visiting them if they are at a distance: “Whoever believes in Allah and the Last Day, let them maintain the bonds of kinship.” (Sahih al- Bukhari)

Eating together.

Inquiring after their needs and wants and fulfilling these.

Cleaning their homes, undertaking any maintenance required such as painting or other repairs.

Helping them financially. They may be in need of monetary support but may be unable to express this.

Spending freely on them. It is declared in the Qur’an: “Whatever you spend of your wealth is for (your) parents and the near relatives, and (needy) orphans, the destitute, and the wayfarer” (al-Baqarah 2:215). To a person who asked on whom he was to spend, Allah’s Messenger said, “Start with your own self and spend it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this.” And he was saying: “In front of you, on your right and on your left.”

Inviting them over to share in a meal. This is something that they desire but perhaps cannot articulate.

Being preoccupied with their medical treatment when they fall ill and purchasing their medication. One must strive to care for them themselves instead of hiring a carer to attend to them.

[lifeofresulullah]

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

Hazrat Bilal al-Habashi Undergoes Torture

One of the first figures who embraced Islam during the period in which many secret conversions took place and as a result, faced cruel persecution by the polytheists was Hazrat Bilal Bin Rabah (he was also known as Bilal Habashi).

Hazrat Bilal attained the honor of becoming a Muslim by means of Abu Bakr while he was enslaved to Umayya b Khalaf, one of the most merciless enemies of Islam. 

The light of faith that surrounded Hazrat Bilal’s heart became an unlimited source of courage for him at once so much that as a slave, he did not shy away from openly declaring his faith in defiance of all sorts of torture, coercion, and persecution inflicted by his master and the other polytheists.

The heart in which faith has not entered is harder than a rock and a conscience in which the fear of Allah cannot be found is more insensate than a boulder. It is futile to search for compassion and mercy in a person who possesses this kind of heart and conscience. A person is considered as a beast in the spiritual sense when he/she is under this condition.

Like all the other merciless enemies of Islam, Umayya bin Khalaf also possessed this kind of heart and conscience and Hazrat Bilal was enslaved to a master who was void of compassion and mercy.

In the eyes of this merciless man, it was a serious crime for Hazrat Bilal to testify to Allah who is One and who was his Creator and to be loyal to the Prophet of this Creator, Hazrat Muhammad (PBUH)!

Torture

For that reason, Hazrat Bilal was subjected to inhumane torture. Sometimes, he was starved and left thirsty for 24 hours and at other times a chain was attached to his neck and children were hired to pull him in the streets of Mecca.

Nevertheless, Umayya bin Khalaf’s efforts were all fruitless. Hazrat Bilal had testified to faith and had submitted to Allah. His heart became a rose garden with the love that he had for our Holy Prophet (PBUH). For that reason, even while he was groaning bitterly under all this torture and cruel persecution, he did not give up shouting his cause at the polytheists’ faces: “Ahad! Ahad! Allah is one!

After Umayya bin Khalaf rubbed and burnt the back of Hazrat Bilal, who did not make the slightest concession against his faith despite facing all kinds of torture, against the sands and stones that burned fiercely under the scorching heat and put a morsel of meat that had dried under the sun into his mouth, he would have a portion of a boulder placed on Hazrat Bilal’s chest and would say:

“I swear that I am not going to give up torturing you until you disaffirm and reject Muhammad and his religion and worship Lat and Uzza!”

However, along with every cell in his body, Hazrat Bilal would become a monument of faith and by risking his life, he would shout:

“I do not accept Laz and Uzza. Allah is One! Allah is One!” 

Umayya bin Khalaf would lose his temper altogether upon hearing these words and would increase the torture until Hazrat Bilal fainted and then would walk away. Afterwards, Hazrat Bilal would regain consciousness at a much, much later time.

The only point of endurance for Hazrat Bilal in the face of all of this unbearable torture was his exalted and magnificent faith. Having faith in Allah, Who holds the universe under His possession, means having confidence in His endless power and a standing point that does not falter or collapse for a believer. In this brave manner, he was declaring this reality to the whole entire world: “Faith is both light and power. A person who attains true faith can challenge the universe”.

On another day, Hazrat Abu Bakr was passing by and saw that Umayya bin Khalaf was subjecting Hazrat Bilal to continuous torture. “Are you not afraid of Allah? Until when are you going to continue torturing this poor man?” asked Hazrat Abu Bakr.

Umayya answered, “You are the one who has corrupted his belief. Purchase him if you want him to be saved.”

Hazrat Abu Bakr said, “Oh Umayya, I have a slave who is of your faith. He is stronger and more powerful than Bilal. Will you accept if I exchange him for Bilal?”

“I accept”, replied Umayya. Then afterwards, he laughed and said, “But I want you to give me his wife, too.”

“Alright” replied Hazrat Abu Bakr.

Once again, Umayya laughed slyly and said, “I want you  to give me both the slave’s daughter and wife.”

Hazrat Abu Bakr answered, “Alright” upon this request.

However, it seemed as if this unruly polytheist, Umayya, wanted to drive this matter to a slope. This time, amid his treacherous cackles he requested:

“In addition to them, I also want 200 dinars!”

Hazrat Abu Bakr was angered and furiously replied, “You are a shameless man. You continue to lie.”

This time, Umayya said, “No. I swear to Lat and Uzza that if you do what I have requested then I will fulfill my promise.”

Upon this, Hazrat Abu Bakr replied, “They are all yours” and saved Hazrat Bilal from that cruel man.

Our Holy Prophet (PBUH) asked Abu Bakr, who had purchased Hazrat Bilal, “Oh Abu Bakr, are you going to have any rights over him?”

Hazrat Abu Bakr then replied, “No, oh Rasullulah, I have freed him.” 

Some time later, Hazrat Abu Bakr, purchased and freed Hazrat Bilal’s mother, Hamama, who was also a slave. 

Hazrat Bilal Habashi was our Holy Prophet’s (PBUH) personal muezzin. He never wanted to separate from our Holy Prophet’s (PBUH) side for even a second. When the Master of the Universe (PBUH) passed away to the afterlife, Hazrat Bilal could not bear staying in Madinah al-Munawwarah due to the immense love that he had for our Holy Prophet (PBUH) as a person and for his high moral conduct and felt obliged to move away. When Hazrat Abu Bakr, who was the caliph during this period, insisted that he stay by his side, Hazrat Bilal said, “Oh Abu Bakr, if you purchased me for yourself then keep me by your side! But if you purchased me for the sake of Allah then release me so that I can partake in jihad in the way of Allah.”

Upon this, Hazrat Abu Bakr consented to his departure. Hazrat Bilal went to Damascus and there he participated in the military campaigns on behalf of Islam during Hazrat Abu Bakr’s reign as a caliph.

[brucespringsteen]

falafel from the habashi house in river market kansas city i desire you

[wisdomrays]

GHURBA (Separation): Part 1

Literally meaning the state of being a foreigner, homelessness, loneliness, separation, and being a stranger in one's own land, ghurba (separation) has been defined in the Sufi language as renouncing the world with the charms to which one feels attachment on the way to the True, Desired One, or living a life dedicated to the other world though surrounded by this world and its charms. Separation can be viewed as the states in which those who improve the world spiritually find themselves. Some of these states, which we can also consider as kinds of separation, are moving from one state to another, turning one's face from the created to the Creator, and descending from the limitless, heavenly realm to that of the created to guide the created to ascend to the heavenly one.

The following words were reported to have been said by the Messenger, the greatest hero in ascension to God and descent amongst the people in order to guide them to God after the completion of his ascension: The most lovable to God Almighty among His servants are those who are separate. When asked who such people were, he replied: Those who are able to keep themselves separate from people for the sake of their religion and live a true, religious life. They will be resurrected together with Jesus, the son of Mary. The idea of taking the first step toward the eternal life of the hereafter alongside our master Jesus is a meaningful way of expressing and understanding the depth of his feeling of separation.

There are Prophetic reports that a person who dies away from home dies a martyr. The separation mentioned in these reports also includes the separation in which God's saintly servants find themselves. They have attained to certain spiritual states, yet they suffer among those unaware of spirituality and these spiritual states. Also included in this separation is the separation that the righteous suffer among wicked transgressors, the separation that people of belief and conviction suffer among the unbelievers and heretics, the separation that people of knowledge and discernment suffer among the rude and ignorant, and the separation that people of spirituality and truth suffer among the bigots, who restrict themselves only to the outward wording of the religious rules.

In other reports concerning homelessness, separation and being an outsider in one's own land, the Messenger points to the holy ones of every age who strive to make God's Word the most elevated in the world. For example: Islam began helpless and with the helpless and outlandish, and will return to the same condition of helplessness and being represented by the outsiders. Glad tiding to the outsiders who try to improve in a time when all else are engaged in destruction and corruption (or, according to another narration, who increase in faith and righteousness when all else weaken in them).[3] Despite the fact that the people of truth feel and know separation in their consciences, despite the fact that they feel and love this separation and that they breathe the breezes of being in God's company, in one respect they see separation as living in the realm of bodily existence, the realm between pure materialism and spirituality, and a require-ment of being on the way to God. They not only endure separation, no matter how difficult it becomes, but they are always ready and desirous to fly to the realm where the souls fly. They always suffer separation from the higher realm of spiritual be-ings, the realm which those who have a true knowledge of God accept as their native land, and they long for reunion in the inter-mediate realm of the worldly life. The following verses in the Mathnawi by Jalal al-Din al-Rumi express this separation:

Listen to the flute, how it recounts;

It complains of separation.

When the horizon of the Realm of Permanence manifested itself to him, Bilal al-Habashi[4] expressed the same feeling of separation and longing for reunion: "I am returning to mynative land from the land of separation."

Everyone comes alone into this world, which is a caravan-serai where the caravans come and leave after staying a short while, and everyone is seen off alone, without finding the opportunity to be freed from the feeling of separation. For this reason, those who suffer longing for the realms beyond feel separation peculiar to themselves, while the others who have set their hearts upon the world whose properties, dominion, and happiness are all transitory, suffer pangs of another kind of separation. In this world, every person is a Khusraw Dahlawi, who said: "My heart has become tired with separation and desires the native land," and everyone is weary of the narrow framework of this world, they are in pursuit of new horizons, and they crave their native land.

[loverandservantoftheahlulbayt]

🍂🥀🍂 The Martyrs at Karbala (a) The Names of the 18 Martyrs from the Banu Hashim

🥀 {A} Sons of Imam Ali (as) 1. Imam Hussain bin Ali (as) 2. Hazrat Abbas bin Ali (ra) 3. Uthman bin Ali (ra) 4 Jafar bin Ali (ra) 5 Abdullah bin Ali (ra) 6. Muhammad bin Ali (ra)

✧ ༺♥༻ ✧ ♥ ✧ ༺♥༻ ✧

🥀 {B} Sons of Imam al-Hasan (as) 7. Al-Qasim bin al-Hasan (ra) 8. Abdullah bin al-Hasan (ra) 9 Abu Bakr bin al-Hasan (ra)

✧ ༺♥༻ ✧ ♥ ✧ ༺♥༻ ✧

🥀 {C} Sons of Imam Hussain (as) 10. Ali al-Akbar bin al-Hussain (ra) 11. Ali al-Asghar bin al-Hussain (ra)

✧ ༺♥༻ ✧ ♥ ✧ ༺♥༻ ✧

🥀 {D} Sons of Abdullah bin Jafar (ra) 12. Oun bin Abdullah bin Jafar (ra) 13. Muhammad bin Abdullah bin Jafar (ra)

✧ ༺♥༻ ✧ ♥ ✧ ༺♥༻ ✧

🥀 {E} Sons of Aqeel bin Abdul Muttalib (ra) 14. Abdurrahman bin Aqeel (ra) 15. Jafar bin Aqeel (ra) 16. Abdullah bin Aqeel (ra)

✧ ༺♥༻ ✧ ♥ ✧ ༺♥༻ ✧

🥀 {F} Sons of Muslim bin Aqeel (ra) 17. Abu Abdullah Amir bin Muslim (ra) 18. Abdullah bin Muslim (ra)

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🥀 Names of the 16 Martyrs who left Yazid’s army (la) and fought with Imam Hussain (as) [1] Bakr bin Taim [2] Jabir bin al-Hajjaj [3] Juwair bin Malik at-Taimi ad-Dhabbi [4] Al-Harith bin Amr al-Kindi [5] Al-Hurr bin Yazid ar-Riyahi [6] Al-Hurr’s Brother [7] Al-Hurr’s son [8] Al-Hurr’s retainer [9] Hallas bin Amr al-Absi [10] Zohair bin Salim bin Amr al-Azdi [11] Dharghama bin Malik [12] Abdurrahman bin Mas’ud at-Taimi [13] Umair bin Abi Dhabiya [14] Qasim bin Habib al-Azdi [15] Mas’ud bin al-Hajjaj at-Taimi [16] An-No’man bin Amr ar-Rasibi

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🥀 Names of the 14 Companions of the Prophet (S) who were Martyred at Karbala [1] Anas bin al-Harith al-Asadi [2] Junada bin Ka’b [3] Habib bin Mudhahir al-Asadi [4] Muslim bin Owsaja [5] Muslim bin Kathir al-Azdi [6] Na’eem bin Ajlan al-Ansari [7] Dhahir bin Amr as-Salami [8] Shu’aib bin Abdullah [9] Abdurrahman bin Abdur Rabb al- Ansari [10] Uqba bin as-Salt (as-Samit) [11] Ammar bin Abu Salama [12] Amr bin Ka’b al-Ansari [13] Muslim bin Kathir al-Azdi [14] Na’eem bin Ajlan al-Ansari

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🥀 Names of the 22 Companions of Imam Ali (as) who fought with Imam Hussain (as) [1] Abu Thumama Amr bin Abdullah as-Sa’idi [2] Aslam bin Kathir al-Azdi [3] Umayya bin Sa’d at-Ta’iy [4] Burair bin Khudhair al-Hamadani [5] Jabala bin Ali ash-Shaibani [6] John the slave of Abu Dharr [7] Al-Harith bin Nabhan [8] Habashi bin Qais an-Nahmi [9] Handhala bin As’ad [10] Salim [11] Sa’d bin al-Harith [12] Sawwaar bin Abi Himyarr al-Fahmi [13] Shouthab bin Abdullah [14] Amr bin Jundab [15] Qasit bin Zohair at-Taghlubi [16] Kurdus bin Zohair at-Taghlbi [17] Kinana bin Atiq at-Taghlubi [18] Majm’a bin Abdullah al-Mathheji [19] Muqsit bin Zohair at-Taghlubi [20] Nasr bin Abi Nizar [21] Nafi’ bin Hilal al-Bajali [22] Yazid bin Ma’qil al-Ju’fi [23] Jundab bin Hujair al-Kindi

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🥀 Names of the 42 valiant soldiers who fought and sacrificed their lives for Imam Hussain (as) [1] Abu Aamir Ziyad bin Umair al- Hamadani [2] Souhan bin Omayya al-Abdi [3] Bishr bin Amr al-Kindi [4] Hubab bin al-Harith at-Taghlubi [5] Al-Hajjaj bin Yazid at-Tamimi [6] Handhala bin Umar [7] Rafi’ bin Abdullah [8] Zohair bin Bishr [9] Zohair bin Qais al-Bajali [10] Salim bin Amr [11] Sa’d [12] Sa’eed bin Abdullah al-Handhali [13] Salman bin Mudharib bin Qais al-Bajali [14] Salim [Sulayman] [15] Saif bin al-Harith bin Sariyi [16] Saif bin Malik al-Abdi [17] Suwaid bin Amr [18] Shabib bin Abdullah [19] Aabis bin Abi Shu’aib ash-Shakiri [20] Aamir bin Muslim al-Abdi [21] Aayiz bin Mujmmi’ [22] Abbad bin Muhajir [23] Abdurrahman bin Abdullah bin Arji [24] Abdurrahman bin Urwa al-Ghifari [25] Abdullah bin Urwa al-Ghifari [26] Abdullah bin Umair [27] Abdullah bin Umair al-Kalbi [28] Abdullah bin Yazid bin Sabeet al-Qaisi [29] Ubeidullah bin Yazid bin Sabeet al-Qaisi [30] Ammar bin Hassan at-Ta’iy [31] Amr bin Junadah bin Ka’b [32] Amr bin Khalid as-Saidawi [33] Amr bin Qarat al-Ansari [34] Qaarib bin Abdullah [35] Qasit bin Zohair at-Taghlubi [36] Qu’nab bin Amr an-Nimyari [37] Malik bin Abdullah Sariyi [38] Mujjami’ bin Ziyad [39] Mani’ bin Ziyad [40] Muhajir bin Sahm [41] Yazid bin Sabeet al-Qaisi [42] Yazid bin Ziyad al-Muhajir.

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🍂🥀🍂 Summary 🍂🥀🍂

(a) Martyrs from Banu Hashim 18 (b) Martyrs whom left Yazid’s army (la) and joined Imam Hussain (as) 16 (c) Martyrs who were Companions of the Prophet (S) 14 (d) Martyrs who were Companions of Imam Ali (as) 22 (e) Soldiers martyred 42

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🥀 Total number of Martyrs who fought at Karbala: 112 This number does not include the twenty-eight companions of Imam Hussain (as) who were killed in the volley of arrows shot at the beginning of the day of Ashura. It also does not include those who were killed in their attempt to fetch water from the Euphrates on, at least, two occasions, nor the children such as Ali al-Asghar (ra), Abdullah bin al-Hasan (ra)…etc.

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🍂🥀🍂 al-Islam.org 🍂🥀🍂

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[ehab-elmasry]

El Tahmila "Nas Makan "التحميله - SoundCloud

Listen to El Tahmila "Nas Makan "التحميله by Karim Naeem Habashy on #SoundCloud

[garadinervi]

Gaza Writes Back. Short Stories from Young Writers in Gaza, Palestine, Edited by Refaat Alareer, Just World Books, Washington, D.C., 2014

Contributors: Hanan Habashi, Mohammed Suliman, Rawan Yaghi, Nour Al-Sousi, Sarah Ali, Sameeha Elwan, Nour Al-Sousi, Nour El Borno, Refaat Alareer, Jehan Alfarra, Yousef Aljamal, Wafaa Abu Al-Qomboz, Tasnim Hamouda, Elham Hilles, Shahd Awadallah, Aya Rabah

[nyuad2024]

Girls trip to Istanbul in fall break 2023.

Rawan Habashy

Visiting the Project Maji site in Nairobi, Kenya (J-term 2024).

F1 Abu Dhabi Grand Prix 2023 🏎️ !

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 208

Ghurba (Separation)

Literally meaning the state of being a foreigner, homelessness, loneliness, separation, and being a stranger in one’s own land, ghurba (separation) has been defined in the Sufi language as renouncing the world with the charms to which one feels attachment on the way to the True, Desired One, or living a life dedicated to the other world though surrounded by this world and its charms. Separation can be viewed as the states in which those who improve the world spiritually find themselves. Some of these states, which we can also consider as kinds of separation, are moving from one state to another, turning one’s face from the created to the Creator, and descending from the limitless, heavenly realm to that of the created to guide the created to ascend to the heavenly one.

The following words were reported to have been said by the Messenger, the greatest hero in ascension to God and descent amongst the people in order to guide them to God after the completion of his ascension: The most lovable to God Almighty among His servants are those who are separate. When asked who such people were, he replied: Those who are able to keep themselves separate from people for the sake of their religion and live a true, religious life. They will be resurrected together with Jesus, the son of Mary.[1] The idea of taking the first step toward the eternal life of the hereafter alongside our master Jesus is a meaningful way of expressing and understanding the depth of his feeling of separation.

There are Prophetic reports that a person who dies away from home dies a martyr.[2] The separation mentioned in these reports also includes the separation in which God’s saintly servants find themselves. They have attained to certain spiritual states, yet they suffer among those unaware of spirituality and these spiritual states. Also included in this separation is the separation that the righteous suffer among wicked transgressors, the separation that people of belief and conviction suffer among the unbelievers and heretics, the separation that people of knowledge and discernment suffer among the rude and ignorant, and the separation that people of spirituality and truth suffer among the bigots, who restrict themselves only to the outward wording of the religious rules.

In other reports concerning homelessness, separation and being an outsider in one’s own land, the Messenger points to the holy ones of every age who strive to make God’s Word the most elevated in the world. For example: Islam began helpless and with the helpless and outlandish, and will return to the same condition of helplessness and being represented by the outsiders. Glad tiding to the outsiders who try to improve in a time when all else are engaged in destruction and corruption (or, according to another narration, who increase in faith and righteousness when all else weaken in them).[3]Despite the fact that the people of truth feel and know separation in their consciences, despite the fact that they feel and love this separation and that they breathe the breezes of being in God’s company, in one respect they see separation as living in the realm of bodily existence, the realm between pure materialism and spirituality, and a require-ment of being on the way to God. They not only endure separation, no matter how difficult it becomes, but they are always ready and desirous to fly to the realm where the souls fly. They always suffer separation from the higher realm of spiritual be-ings, the realm which those who have a true knowledge of God accept as their native land, and they long for reunion in the inter-mediate realm of the worldly life. The following verses in the Mathnawi by Jalal al-Din al-Rumi express this separation:

Listen to the flute, how it recounts; It complains of separation.

When the horizon of the Realm of Permanence manifested itself to him, Bilal al-Habashi[4] expressed the same feeling of separation and longing for reunion: “I am returning to mynative land from the land of separation.”

Everyone comes alone into this world, which is a caravan-serai where the caravans come and leave after staying a short while, and everyone is seen off alone, without finding the opportunity to be freed from the feeling of separation. For this reason, those who suffer longing for the realms beyond feel separation peculiar to themselves, while the others who have set their hearts upon the world whose properties, dominion, and happiness are all transitory, suffer pangs of another kind of separation. In this world, every person is a Khusraw Dahlawi, who said: “My heart has become tired with separation and desires the native land,” and everyone is weary of the narrow framework of this world, they are in pursuit of new horizons, and they crave their native land.

In the light of what we have so far explained, we can deal with separation in the following three categories-useful, harmful and neutral:

The separation that is useful and praised by him who brought the Divine Law is that felt by God’s saintly servants. When we mention separation, what comes to mind is this form of separation. This separation is that which is crowned with friendship with God, which has the depth of knowing Him, and the dimensions of loving and yearning for Him. Those who feel this separation rise to friendship with God, without ever feeling themselves completely alone. They consider the transitory moments of loneliness as signs that they are ascending toward Him and see themselves as being supported by God’s protection, His Messenger’s leadership, and the company of the believers. They continue their relationship with the world in proportion to its essential value. They are ascetics whose every moment is spent in devotion to Him, ascetics who are always at war with feelings of pride and fame. As stated in a Prophetic Tradition, they are the royalty in the Gardens of Paradise, but they live life in such a way that they attach no importance to other things. With all their manners and in their appearance and their actuality, in their manner of dressing and acting, they are normal mortal beings among other mortals. They regard all worldly and other worldly favors as a means of mentioning their true Owner, of being in constant thankfulness to Him and they are zealous to strive in His way. Whatever gift God bestows on them, they see it as a garment to be worn temporarily, a garment that must not be spoiled by them and one about which they must feel no loss when it is gone.

From another perspective, those outsiders who are admired even by the saintly persons of higher ranks, such as the pure, godly ones and those made near to God by God Himself, hold tight to the way of the Prophet, as if they were clinging to it by their teeth, as stated in a Prophetic Tradition.[5] When other people turn away from it, they wage war on the innovations in religion, fix their thoughts and feelings on God’s absolute Oneness, spend their lives in the pleasure and enthusiasm that come from adherence to God, regard following the master of the creatures, upon him be peace and the blessings of God, as submission to the captain of a ship that is taking its passengers to the Almighty, and view following a guide in their time as following him in essence.

This kind of separation, which is regarded as the most important and blessed source of sainthood belonging to those who lived in the Age of Happiness-the time of the Messenger-and those who will come toward the end of time and follow them in adherence to God’s religion and serving it, is a way to perfection. It is extremely difficult to advance on this way, and does not seem greatly attractive to people, but it is very valuable and immune to claims of self-assertion and words of pride that are incompatible with the rules of Shari’a and irreconcilable with self-possession. In every age, a handful of pure souls have gathered together around this source, breasted the adversities surrounding their community, fought against the dangers that lie waiting in ambush for the spirits, embraced human beings with love, helped them realize their worldly and other worldly expectations, and then said farewell to this world without tasting its pleasures to go to the other. This they had to do, as an easy life and bodily pleasures are deadly poison for them and to imbibe these would mean that they had contradicted themselves. Instead of living contradictions and controversies, which is the bitterest of separation, something that is worse than death for those who order their lives, not for their own but for others’ happiness, they prefer to receive their documents of discharge from worldly responsibilities and emigrate to the realm where the friends are.

The second kind of separation is that which is of no use and impresses the one who suffers it as a calamity. It arises from denial of God, from heresies, and misguidance. It continues in the intermediate world of the grave and even in the other world, bringing no reward to those who suffer it. This kind of separation is the most pitiable.

The third separation is neither useful nor useless, it is a separation that begins in the womb of the mother and continues until the grave. This is a separation which every mortal human being is destined to suffer. Although it sometimes brings reward to those who suffer it because of the purity of intention in their acts, it usually causes pangs for souls that have fallen away from the Almighty and that have not been able to maintain righteousness in their inner worlds. The meaning of the following couplets of a poet are truly helpful when trying to understand the states of those who suffer such separation:

If a person stays in separation from his home even for a moment, He is not as powerful as even a piece of straw, be he as firm as a mountain. That helpless, poor one may seem still to be where he is, But he always sighs when he recollects his home. I have many complaints of separation from friends; Nevertheless, this is neither the time nor the place to tell of it.

O God! Make me one who often mentions You, often thanks You, one often turning to You in repentance, submitting to You deeply, and often appealing to You in contrition!

May Your blessings and peace be upon our master Muhammad, the master of those who often turn to You in contrition, and on his family and Companions, who wept much in Your way and often appealed to You.

[1] Ibn Qayyim al-Jawziya, Madaric as-Salikin, 3: 195. [2] Abu Ya’la, Musnad, 4:269; Ibn Maja, “Jana’iz,” 61. [3] Al-Muslim, “Iman,” 232; Al-Tirmidhi, “Iman,” 13. [4] Bilal al-Habashi: The first muazzin of the Holy Prophet. He was a slave from Ethiopia and was one of the earliest believers in Islam. During his slavery, he was tortured inhumanely because of his faith. The Prophet liked Bilal very much and in the 2nd year AH, when Prayer and Adhan (the call to the prayers) was prescribed, Bilal was given the honor to call the Adhan. (Trans.) [5] Abu Dawud, “Sunna,” 5; Al-Tirmidhi, “‘Ilm,” 5.