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basicsofislam · 2 years ago

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ISLAM 101: Your Faith.Part5

Belief in Allah’s Names and Attributes

This involves belief in the names and attributes which Allah has affirmed for Himself or which His Messenger May Allah’s peace and blessings be upon him has affirmed for Him in a manner that suits His majesty.

Allah May He be glorified and exalted has the most beautiful names and perfect attributes. All His names and attributes are unique, as the Qur’an states, “Nothing is like Him, and He is the All-Hearing, the All-Seeing.” (Soorat Ash-Shooraa, 42:11) Therefore, none of whatever He has created has similar names or attributes in any way.

Some of Allah’s Most Beautiful Names

“The Beneficent, the Merciful.” (Soorat Al-Faatihah, 1:3)

“He is the All-Hearing, the All-Seeing.” (Soorat Ash-Shooraa, 42:11)

“He is the Mighty, the Wise.” (Soorat Luqmaan, 31:9)

“Allah, there is no god but Him, the Living, the Self-Sustaining.” (Soorat Al-Baqarah, 2:255)

“All praise is due to Allah, Lord of all the worlds.” (Soorat Al-Faatihah , 1:2)

Benefits of Belief in Allah’s Names and Attributes

Getting to know Allah May He be glorified and exalted better, for belief in Allah’s names and attributes increases one’s knowledge of Allah, which in turn increases one’s faith in Him. Those who know and understand Allah’s names and attributes are bound to have their hearts filled with awe of Him and love for Him and tend to submit to Him alone.

Praising Allah by using His most beautiful names, which is the best form of remembrance of Allah (dhikr), as the Qur’an states, “O you who believe, remember Allah much.” (Soorat Al-Ahzaab, 33:41)

Asking and invoking Allah by His names and attributes, as the Qur’an states, “To Allah belong the Most Beautiful Names, so call on Him by them.” (Soorat Al-A‛raaf, 7:180) An example of this is to say, Yaa Tawwaab, tub ‛alayya! Yaa Raheem, Irhamnee! “O Most Forgiving, forgive me! O Most Merciful, have mercy on me!”

The Highest Level of Eemaan (Faith)

Faith, or eemaan, comprises different levels. The more a Muslim neglects his duty towards Allah and disobeys Him, the more his faith decreases. Conversely, the more he obeys Allah, worships Him and fears Him, the more his faith increases.

The highest level of faith is what Islam terms ihsaan (literally perfection, charity, performance of good deeds, etc.), which the Prophet r defined as follows: “It is to worship Allah as though you are seeing Him and while you see Him not, yet truly He sees you.” (Saheeh Al-Bukhaaree: 50; Saheeh Muslim: 8)

Therefore, you must remember that Allah is watching you all the time, whether you are standing or sitting, being serious or joking, and thus you must not disobey Him while you know that He is always watching you. Do not let fear and despair get the better of you while you know that Allah is with you. You will by no means experience loneliness when you privately pray to Allah and invoke Him. How can you commit a sin while you firmly believe that Allah is fully aware of what you do secretly and publicly? If, however, you commit a sin, repent to Allah and seek His forgiveness, He will certainly forgive you and accept your repentance.

Some Benefits of Belief in Allah

Allah safeguards the believers against harm and adversity and protects them against their enemies’ plots, as the Qur’an states, “Surely Allah defends those who are true believers.” (Soorat Al-Hajj, 22:38)

Belief in Allah brings happiness and is the source of a good life, as the Qur’an states, “To whoever does good deeds, man or woman, and is a believer, We will surely give a good life.” (Soorat An-Nahl, 16:97)

Belief in Allah frees the human mind from superstitions. Those who believe in Allah I completely rely on Him and are wholly devoted to Him, being the Lord of all the worlds and the only true God without any partners. As a result, they do not fear anyone and show their devotion to none but Allah. This frees them from all superstitions and misconceptions.

The best benefit of belief in Allah is attainment of Allah’s good pleasure, admission into Paradise and enjoyment of everlasting bliss and Allah’s boundless mercy.

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dailytafsirofquran · 3 years ago

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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 126-128

Part 1

In the Name of Allah, the Most Gracious, the Most Merciful.

126. And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.''

He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!''

127. And (remember) when Ibrahim and (his son) Ismail were raising the foundations of the House (the Ka`bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.''

128. "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Makkah is a Sacred Area

Allah said,

And (remember) when Ibrahim said,

"My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.''

Imam Abu Jafar bin Jarir At-Tabari narrated that Jabir bin Abdullah said that the Messenger of Allah said, Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is between the two sides of Al-Madinah a Sacred Area. Therefore, its game should not be hunted, and its trees should not be cut.

An-Nasa'i and Muslim also recorded this Hadith. There are several other Hadiths that indicate that Allah made Makkah a sacred area before He created the heavens and earth.

The Two Sahihs recorded Abdullah bin Abbas saying that the Messenger of Allah said, Allah has made this city a sanctuary (sacred place) the Day He created the heavens and earth.

Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary.

It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection, because Allah made it a sanctuary. None is allowed to uproot its thorny shrubs, or to chase its game, or to pick up something that has fallen, except by a person who announces it publicly, nor should any of its trees be cut.

Al-Abbas said, O Messenger of Allah! Except the lemon-grass, for our goldsmiths and for our graves.'

The Prophet added, Except lemon-grass. This is the wording of Muslim.

The Two Sahihs also recorded Abu Hurayrah narrating a similar Hadith, while Al-Bukhari recorded a similar Hadith from Safiyyah bint Shaybah who narrated it from the Prophet. Abu Shurayh Al-Adawi said that he said to `Amr bin Sa`id while he was sending armies to Makkah, "O Commander! Let me narrate a Hadith that the Messenger of Allah said the day that followed the victory of Makkah. My ears heard the Hadith, my heart comprehended it, and my eyes saw the Prophet when he said it.

He thanked Allah and praised Him and then said, Allah, not the people, made Makkah a sanctuary, so any person who has belief in Allah and the Last Day, should neither shed blood in it nor should he cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.'

Allah allowed me only for a few hours on that day (of the Conquest), and today its sanctity is valid as it was before. So, those who are present should inform those who are absent (concerning this fact).

Abu Shurayh was asked, `What did `Amr reply?'

He said, (Amr said) `O Abu Shurayh! I know better than you about this, the Sacred House does not give protection to a sinner, a murderer or a thief.'

This Hadith was collected by Al-Bukhari and Muslim.

After this, there is no contradiction between the Hadiths that stated that Allah made Makkah a sanctuary when He created the heavens and earth and the Hadiths that Ibrahim made it a sanctuary, since Ibrahim conveyed Allah's decree that Makkah is a sanctuary, before he built the House.

Similarly, the Messenger of Allah was written as the Final Prophet when Adam was still clay.

Yet, Ibrahim said, (Our Lord! Send amongst them a Messenger of their own), (2: 129).

Allah accepted Ibrahim's supplication, although He had full knowledge beforehand that it will occur by His decree.

To further elaborate on this subject, we should mention the Hadith about what the Messenger of Allah said when he was asked, "O Messenger of Allah! Tell us about how your Prophethood started.''

He said, I am the supplication of my father Ibrahim, the good news of Jesus, the son of Mary, and my mother saw a light that radiated from her which illuminated the castles of Ash-Sham (Syria).

In this Hadith, the Companions asked the Messenger about the beginning of his Prophethood. We will explain this matter later, if Allah wills.

Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance

Allah tells;

And (remember) when Ibrahim said, My Lord, make this city (Makkah) a place of security, from terror, so that its people do not suffer from fear.

Allah accepted Ibrahim's supplication. Allah said, Whosoever enters it, he attains security, (3:97)

and,

Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them. (29:67)

We have already mentioned the Hadiths that prohibit fighting in the Sacred Area.

Muslim recorded that Jabir said that the Messenger of Allah said,

No one is allowed to carry weapons in Makkah.

Allah mentioned that Ibrahim said, (My Lord, make this city (Makkah) a place of security) meaning, make this a safe city.

This occurred before the Ka`bah was built.

Allah said in Surah Ibrahim, And (remember) when Ibrahim said, "My Lord!

Make this city (Makkah) one of peace and security...'' (14:35) as here, Ibrahim supplicated a second time after the House was built and its people lived around it, after Ishaq who was thirteen years Ismail's junior was born.

This is why at the end of his supplication, Ibrahim said here,

All the praises and thanks be to Allah, Who has given me in old age Ismail (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the Hearer of invocations. (14:39)

Allah said next,

"...and provide its people with fruits, such of them as believe in Allah and the Last Day.''

He (Allah) answered:

"As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!''

Ibn Jarir said that Ubayy bin Ka`b commented on, "(He answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!'')

"These are Allah's Words (meaning not Ibrahim's)''

This is also the Tafsir of Mujahid and Ikrimah.

Furthermore, Ibn Abi Hatim narrated that Ibn Abbas commented on Allah's statement, (My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.)

"Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, `I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination.''

Ibn `Abbas then recited,

On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden. (17:20)

This was recorded by Ibn Marduwyah, who also recorded similar statements from Ikrimah and Mujahid.

Similarly, Allah said,

Verily, those who invent a lie against Allah will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve. (10:69-70)

And whoever disbelieves, let not his disbelief grieve you (O Muhammad). To Us is their return, and We shall inform them what they have done. Verily, Allah is the Knower of what is in the breasts (of men). We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment. (31:23-24)

and,

And were it not that mankind would have become of one community (all disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend. And for their houses, doors (of silver), and thrones (of silver) on which they could recline. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is (only) for the Muttaqin (the pious). (43:33-35)

Allah said next,

Then I shall compel him to the torment of the Fire, and worst indeed is that destination!

meaning, "After the delight that the disbeliever enjoyed in this life, I will make his destination torment in the Fire, and what an evil destination.''

This Ayah indicates that Allah gives the disbelievers respite and then seizes them in a manner compatible to His greatness and ability.

This Ayah is similar to Allah's statement,

And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all). (22:48)

Also, the Two Sahihs recorded,

No one is more patient than Allah when hearing abuse. They attribute a son to Him, while He grants them sustenance and health.

The Sahih also recorded,

Allah gives respite to the unjust person, until when He seizes him; He never lets go of him.

He then recited Allah's statement, Such is the punishment of your Lord when He punishes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe. (11:102)

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thehierophage · 5 years ago

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Why I celebrate the Qiyamat

by Osman El Malik Khan

“On the 17th day of Ramadan, the anniversary of the murder of Ali, in the year 559 [8.August, 1164], under the ascendancy of Virgo and when the sun was in Cancer, Hasan ordered the erection of a pulpit in the courtyard of Alamut, facing towards the west, with four great banners of four colours, white, red, yellow, and green, at the four corners. The people from the different regions, whom he had previously summoned to Alamut, were assembled in the courtyard— those from the East on the right side, those from the West on the left side, and those from the North, from Rudbar and Daylam, in front, facing the pulpit. As the pulpit faced west the congregants had their backs towards Mecca. ‘Then, says an Isma’ili tract, ’ towards noon, the Lord [Hasan], on his mention be peace, wearing a white garment and a white turban, came down from the castle, approached the pulpit from the right side, and in the most perfect manner ascended it. Three times he uttered greetings, first to the Daylamis, then to those on the right, then to those on the left. In a moment he sat down, and then rose up again and, holding his sword, spoke in a loud voice.’ Addressing himself to ‘the inhabitants of the worlds, jinn, men, and angels,’ he announced that a message had come to him from the hidden Imam, with new guidance. ‘The Imam of our time has sent you his blessing and his compassion, and has called you his special chosen servants. He has freed you from the burden of the rules of Holy Law, and has brought you to the Resurrection.’ …When he had completed his address, Hasan stepped down from the pulpit , and performed two prostrations of the festival prayer. Then, a table having been laid, he invited them to break their fast, join in a banquet, and make merry. Messengers were sent to carry the glad tidings to east and west. In Quhistan, the chief of the fortress of Mu’minabad repeated the ceremony of Alamut, and proclaimed himself as the vicar of Hasan, from a pulpit facing the wrong way;’ [and an anti-Isma’ili source records that] ‘that day on which these ignominies were divulged and these evils proclaimed [sic!] in that nest of heretics, Mu’minabad, that assembly played harp and rebeck and openly drank wine upon the very steps of that pulpit and within its precincts.’ In Syria [at Aleppo] too the word was received, and the faithful celebrated the end of the law.” (Bernard Lewis, The Assassins . pp 72,73)

Lewis’ account is one of the more concise available, although he deems not to comment on the significance of the event, or its practical interpretations.

Qiyamat means, literally, “Resurrection.” And in Lewis’ account, he uses the word Resurrection. But what is it a Resurrection of? I can put it only briefly and clumsily. Like the rest of the Creation, The Truth exists in several different levels. In the matter of the Qiyamat, this begins to unfold first as the levels of exoteric and esoteric— the outer and the inner Truths. “The Law,” revealed and expounded upon openly in the messages of Prophets, is the basis of the exoteric, “outer” Truth. Within these same revelations and text, however, is a second, “hidden” current. (This is hardly the place in which to outline any of the inner truths outside of Qiyamat, however.) The Imam— the manifestation in the flesh of the Word and Will of Allah— of the time was hidden, whether in a physical sense or in a hyper-physical sense, as in occultation; and Hasan II (pbuh) was, in turn, the communicant for the word and will of the Imam.

The declaration of Qiyamat from the Imam, via Hasan II (pbuh), was that the exoteric, the rule of “Law”, had run its course. It can be debated via epistemology, ontology, or a few other -ologies, whether the declaration was a creation— a lifting of the Law then and there— or a revelation— a pointing to an eternal Truth. I tend toward the latter, but no matter. In any case, it was a revelation in the sense that it uncovered a new understanding of Truth. No longer was faithfulness bound into the physical realm, no longer was the experience of the Truth of Allah mediated. The scholar Henry Corbin has dealt with the Truth of Qiyamat perhaps more than any other scholar of our time. He uses the term and concept “Imam-of-ones’-own-being” to describe the praxis of the abrogation of Law revealed by Qiyamat. In effect, the mediation between common people, religious leaders, the Imam, and Allah is removed. The Law and other physical, exoteric expressions no longer separate man from Allah. Each person exists as his or her own Imam, his or her own messenger and manifestation of the Word and Will of Allah.

The impact of these events is multifold. For the Nizari Isma’ilis of the time, who witnessed this declaration of a spiritual millennium, it further enforced their belief that they were the true Fedayeen, the true warriors of the Faith. It also, in praxis, served and serves to disintegrate various divisions that are supposed to exist between “separate” faiths or applications of faiths. The laws and regulations and responsibilities that religions place on followers, naming themselves and their laws the hand of god, are no longer of any importance beyond the symbolic, since every human, through Qiyamat, actively becomes his or her own representative of Truth And Qiyamat is the unveiling of a great passion, the recognition of the Beloved very near at hand. Incidentally Hasan II (pbuh), Lord of the Assassins, was himself assassinated by his brother-in-law, who refused the gift of the Qiyamat. Eventually, the Qiyamat was pushed further and further aside, until it became merely a symbolic principle.

But in the Holy Koran of the Moorish Science Temple of America, commonly called the Circle Seven Koran, the Truth of the Qiyamat lives on, itself resurrected and revived in this time. In Chapter One, the Noble Prophet Drew Ali writes, “Man is a thought of Allah;” affirming that man is not merely a creation or construction, but a manifestation of the Word and Will of Allah. In Chapter Ten, the relevance of outward law and ritual, beyond merely a symbolic practice to aid in the attainment of wisdom is negated: “When man sees Allah as one with him, as Father Allah, he needs no middle man, no priest to intercede. He goes straight up to Him and says: ‘My Father God, Allah!’ And then he lays his hands in Allah’s own hand, and all is well. And this is Allah. You are, each one, a priest, just for yourself; and sacrifice of blood Allah does not want.”(vv.22-24) And in Chapter Seven, Jesus tells his friend Lamaas that “Allah and man are one,” (v.23); and he later goes on to say that “Salvation is a ladder reaching from the heart of men to the heart of Allah. It has three steps: Belief is first, and this is what man thinks, perhaps, is truth. And faith is next, and this is what man knows is truth. Fruition is the last, and this is man himself, the truth. Belief is lost in faith; and in fruition faith is lost; and man is saved when he has reached deific life; when he and Allah are one.” (vv.27-31) The realization of Qiyamat, not only by the intellect or the heart, but by and in and through the core, eternal essence of the human, is the reunification of the human with Allah. “Then every man of earth will read the words of life in language of his native land, and men will see the light, and walk in the light and be the light. And man again will be at one with Allah.” (Chapter Two, vv.27 & 28) The Beloved is no longer even to be viewed as the causeless cause of things other than the individual; but rather the Beloved can now be observed and adored even and especially within each person. Qiyamat is the end of Forgetfulness. It is the Remembering and the Resurrection of the True Self.

These are the words that bolster my belief in Qiyamat, found in the world of Medieval Islam and in the writings of the turn-of-the-century Prophet of Moorish Science. But they are themselves only physical manifestations, temporal and temporary. The center of my belief is that Creation is Perfect. Not in dialectical contrast to imperfection, but rather that its existence— all of existence— is most purely In-Itself, that every state is In-Itself perfected and True; and all dialectical impositions by the human brain are— while still existing perfectly— inconsequential, or at least of no more consequence than anything else, all existing as equally perfect. Wholenesses and Divisions all are perfect and True, perfect all times and none. The Wholeness of Creation is perfect, as are the Divisions of it. The Beloved is of course also Perfect in Its Wholeness, and as such inescapably unified and pervasive beyond any possible definitions. It is from this perfect Wholeness that my belief in Qiyamat sprouts. Qiyamat is the Rememberance of Perfection.

#Qiyamat #Moorish Orthodox Church

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questionsonislam · 4 years ago

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What is the true nature of man? How is he different from other beings?

Answer 1:

It is known that it is not very easy to make a full definition of something including all of its aspects and excluding what does not exist in it. The definition of man by some philosophers as “Man is a being that has mind” is very simple when the wisdoms behind his creation are considered. For, he is like the summary of the book of the universe. He is a work of Allah that He granted the most things and elevated; he is Allah’s beloved. Yes, man is a distinguished being that includes oceans though he was a drop of liquid first.

From this viewpoint, it is very difficult to describe man truly. Allah Almighty made man superior to all creatures by giving him endless talents and abilities. He is such a great ornament of Allah that he became the decoration of the world and flower of Paradise. Allah loved him and made His angels love him; He also ordered His angels to prostrate before him.

For, Allah created the world and the hereafter for man and He created man for himself. He made man a mirror for the manifestation of His attributes; He addressed him and talked to him; He honored him by talking to him. Can anyone think of a better and higher attitude, rank and honor than that one for man?

The boons Allah granted man are astonishingly great. Allah Almighty appointed him as the sultan of the realm and vicegerent on earth; He arranged the criteria and delicate balance of the world and the hereafter, which are between pre-eternity and post-eternity. Yes, Allah created human beings in order to grant them His material and spiritual boons in the world so that they will worship Him, mention His names and thank Him.

Man attains the happiness of the world and the hereafter by fulfilling those duties. What Allah Almighty wants for man is to live with this happiness and peace. Man, who is presented those boons in the world and the hereafter, has to thank and worship the Being that gives him those boons.

Yes, it is understood from the verse “We have indeed created man in the best of molds” (at-Tin, 95/4) that man has been created in the best form in many aspects, materially and spiritually. For instance, the spirit of man, which is the source of his spiritual gems, is beautiful; his body, which is the garment of that spirit is beautiful; his mind, which is a torch of knowledge, is beautiful; his conscience, which is the witness of Allah’s existence is beautiful. His brain is beautiful because the gleam of the brilliant called intelligence is there. His speech and expression, his thought and imagination are also beautiful.

How can man not appreciate those valuable gems given to him, acts heedlessly toward Allah, lose them and fall down to the lowest of the low?

Then, the reason why man was sent to the world is not for pleasure and safety, or for eating and drinking. He was sent to the world to believe in Allah first, to know Him with His names and attributes, to love Him and to worship Him. The greatest pleasure for man is to fulfill those duties. Besides, they are the purpose of life as well as the source and the spring of virtues. If a person wants to spend his life with happiness and joy, he must fulfill these duties fully. Those who seek pleasure and enjoyment in haram things fall to the lowest rank. Some people become the flower of Paradise with the blessing of Allah while others become the wood (fuel) of Hell with His justice.

Man thinks both of himself and of the whole world of the beings carefully. He looks at himself and the realm in which he lives, and sees that there are various kinds of changes, transformations and an activity that never stops in both realms. All this takes place based on a law and criterion that never errs. There is no living or non-living being in the world and in the sky that does not obey this law and the criteria determined by Allah.

A sane man who sees that everything moves in accordance with the order and law sees the greatness and power of Allah Almighty in these activities; thus, he confirms the great creator of those creatures with full faith; he becomes conscious that he has to worship and obey Allah by thinking of His grace and grant. Thus, he begins to progress step by step on the endless steps of belief by attaining the true belief; he travels in the levels called ilm al-yaqin (knowledge of certainty), ayn al-yaqin (vision of certainty) and haqq al-yaqin (absolute certainty) one after the other.

A thinking person reaches the summit of believing in Allah Almighty and knowing Him as he watches the universe that witnesses His existence and oneness with the eyes that take lessons. A subtle and enjoyable attraction toward Allah occur in him. He feels a spiritual pleasure and peace from the flavor and taste that originate from meditating on the Creator's greatness and power. Thus, his belief and knowledge gleam and his heart becomes a perfect mirror of knowing and loving Allah.

That thinking person sees that the boons of Allah Almighty are endless and says, “Allah has not deprived any creatures of His boons. He pleased and satisfied every being based on their talents. Even the denial of the irreligious people, the disobedience of the sinners and the oppression of the oppressors did not prevent Him from giving them His boons."

Man is a very strange creature. Although he digs mountains and stones, goes to stars and dominates seas thanks to his mind, he is defeated by microbes and mosquitoes, and he cannot defend himself against their harms. He cannot be saved from grief and sorrow throughout his life. He is born by crying; he grows up in complaints; he lives in regrets...

In that case, such a weak creature will be comforted, consoled and be saved from misfortunes and troubles only by reliance on Allah, who has infinite power and might.

Allah Almighty created man based on two characteristics called spirit and body. He created a vast and rich universe that contains countless boons for the body to live. He prepared the mountains and seas, the vineyards and gardens so that man will make use of them; He pleased his stomach and tongue with countless boons. Those delicacies and pleasures are halal but they are temporary and ephemeral. Therefore, the countless pleasures in this world do not satisfy the spirit because man’s purpose is neither a material taste nor a material interest. He will be satisfied with belief and knowledge. His purpose is to be a slave with whom Allah is pleased. His maturity and peace depend on it. He wants pleasure and flavor that will not leave him and that will be eternal with him. He wants to live in a universe whose harmony and order will not be broken by anything.

His pleasure and happiness lie in knowledge, virtue and attaining Allah’s consent. Only then will the lights of happiness gleam for him. A spirit that is deprived of it will remain in deep darkness and will not get rid of grief and sorrow.

That spirit is equipped with many faculties and feelings and that it has a width that can surround the universe show that this honorable being becomes satisfied only by knowing, loving and remembering the Being that is pre-eternal and post-eternal as it is stated in the following verse:

“Without doubt in the remembrance of Allah do hearts find satisfaction.” (Rad, 13/28)

Answer 2:

Man was created with a skill and ability that knows what he is, where he comes from, where he will go and why he came to this world, and to discover the secrets of the universe. A creature that has such talents and abilities is definitely distinguished and honorable.

To have this honor, it is necessary to have some characteristics and virtues. Everything has a reality; the reality of mankind is faith and knowledge. Anyone who possesses such virtues becomes a perfect man. A person who is deprived of those virtues cannot attain such honor.

It is a mistake to seek man's honor and virtue only in his figure, that is, in physical beauty. It is necessary to look for its value in his spirituality and soul. The beauty and value of the body and the organs that form it become manifest as they serve the perfection of the spirit. The Prophet (pbuh) expresses this reality by saying,

“Allah does not look at your appearance, but at your hearts and deeds.” (Muslim, Iman, 62)

Yes, the fact that man is a living being with a mind can be regarded as a distinguishing attribute that discriminates him from other creatures, but a mind that is deprived of knowledge and reason can sometimes make him lower than the degree of animals.

Man and universe are separate realms. The universe is the "big realm", and man is the "small realm", that is, the summary of the universe and its minimized form. The same laws are valid in both of them. In both worlds, there are innumerable evidences showing the existence and oneness of Allah Almighty, and His greatness and power.

Since the real purpose of creation of the universe is man, Allah Almighty educated and arranged everything in the universe in accordance with man's benefit. That is, Allah Almighty created the needs of human nature. For example, He arranged air according to man's lungs, the sun to man’s eye, the food to his stomach, the tastes to his tongue and the smells to his nose so that man will benefit from them and meditate on the existence and oneness of Allah Almighty, and His greatness and power with these feelings given to him. For, man is the cause of the creation of the universe and its last and perfect fruit.

Yes, all the service done to the tree is for its fruit. The samples of all of the realms exist in man, who is the perfect fruit and summary of the universe. Allah Almighty has two great books about it. One is the Quran, which comes from his attribute of kalam (speech) and the other is the universe, which comes from His attribute of will and power. Both books are for the material and spiritual education and development of man. Man, who was created as the most comprehensive mirror for the names and attributes of Allah Almighty and with endless abilities, produced many wonders of civilization from this book of the universe.

Answer 3:

Man is the “minimized sample” of the universe. That is, man is a minimized form of this universe. Allah Almighty, who places a big tree in a small seed, placed so many realms in man.

Man is a minimized model and sample of the universe. If the universe were minimized, it would become man and if man were maximized, he would become the universe. The realities of oneness written in big fonts in the universe are written in small fonts and legibly in man. In this regard, the man and the universe are equal. The difference is only in terms of quantity, that is, in dimension and volume.

What makes man as big as the universe is the abilities and emotions placed in his nature. There are organs and feelings in man that enable him to communicate with every realm. Every single organ and feeling of man is a window that opens to a realm. Man watches that realm and communicates with it through this window of feeling.

For example, the eye is a window that opens to the realm of images. The ear is a window that hears the realm of voices/sounds. The sense of touch is a window that opens to the material realms. Imagination is a window that communicates with the realm of similitude. The spirit is a vent that opens to the realm of spirits. The heart is a window that is the door to the realm of love. The mind is window that is a thinker of the realm of wise beings. Thousands of feelings and emotions like that exist in the broad nature of man, and each one is connected with a realm.

The second important reason for the broadness of the nature of man is that it has endless equipment in terms of abilities. Because there is no limit to many feelings and faculties of man, progress and regression in man are endless. Man can be great enough to be addressed by Allah and to enter His presence but he can also be a creature that is one hundred times lower than animals.

Man is the only creature among beings to have a nature that can weigh and measure all of the names and attributes of Allah. Man can weigh and measure all the names of Allah through the feelings and organs he has. For example, man can know and measure Allah’s name ar-Razzaq (the Sustainer) with the feeling of the hunger of his stomach, Allah's name Karam (the Generous) and Muhsin (the Good One) with the sense of taste, Allah’s attribute of universal will with his partial will and Allah's infinite knowledge with his partial knowledge.

The spirit, mind, heart, will, soul, conscience, outer and inner feelings, etc. are parts and important elements of human nature. What makes man perfect are the organs and feelings that he has.

Answer 4:

Human nature can be summarized as outer (apparent) and inner (esoteric) feelings in general:

Outer feelings: They consist of five senses, namely, eye, ear, nose, tissue and tongue. Every one of those senses is like a window that opens to a realm. Man watches those realms through those windows.

He watches the realm of images with the window of his eye. He hears the realm of sounds with the window of his ear and makes use of that realm. He enters the realm of smells with his nose.

Inner feelings: They consist of five inner senses, namely, the mind, heart, spirit, conscience and faculty. Those senses are like windows that open to spiritual and unknown realms just like outer feelings.

Spirit: Spirit is a command or law coming from the realm of the command dominated by the attribute of will. The attribute of will gave this command and law an outer body and made it concrete and visible. This command and law also gave him a concrete and visible body by giving him an external body. Besides, it became a law that has an outer body and consciousness by adding consciousness to its head.

The essence of human nature is the spirit. The spirit is the master of all faculties and feelings and the source of life. The body continues its existence with the spirit and it is subject to the spirit. There cannot be a body without a spirit, but there can be a spirit without a body. The spirit is simple, indivisible, infrangible, durable, immortal, non-dispersible, non-aging; the body has the opposites of those attributes.

Heart: It is a faculty that is fed by channels like mind and conscience that is placed in the center of human nature and that makes decisions. The mind sends the data coming from the outer world to the heart. Conscience is the innate criterion of truth placed in the human nature.

Conscience is an inner channel that sends the scales of man’s inner realm to the heart. The data and information from these two channels are stored in the faculty called the heart, and the heart develops and is shaped according to these data. The heart chooses its path in life under the light of those data and lives accordingly. Therefore, the heart is the most important center of human nature, the most influential decision-making mechanism.

The heart has a physical and a spiritual face. Its physical face is related to the field of medicine; its spiritual face is related to the field of religion. The heart we describe here is the spiritual heart. There is a similar relationship between the brain and mind. The brain is a physical organ and the mind is an abstract and spiritual faculty. There can be a subtle relationship between them, which we have difficulty in understanding.

Conscience: Conscience is a criterion of the innate truths placed in human nature. Conscience is a mechanism that makes people feel the truths and realities and reminds people of them. Conscience is the position of being the essence and map of spiritual realms. It is a comprehensive mirror where the ends of the truth are concentrated. It is like the main base of both moral values and honesty. Even if man is mistaken, unspoiled conscience is not mistaken.

Faculty: It is the general name of man’s spiritual and subtle feelings. It is like the opposite of the term organ. We can say that it is the common and general name of all of the spiritual feelings whose nature man knows and does not know like the heart, soul and conscience. The word faculty is a general expression of the feelings that humanity has experienced but has not fully discovered. It can be said that it means the feelings whose names and shapes are unknown.

The material body of man has a map; if we regard his spirituality as a body, it has a spiritual map. It is difficult to make an exact match between this material map and the spiritual map but some people match them in terms of importance.

For instance, in terms of importance and function, the heart in the material body is equal to the heart in the spiritual body. Likewise, in terms of importance, the place of the brain in the material body is equal to the mind in the spiritual body.

Therefore, spiritual devices such as the mind and the heart are compared to the brain and the heart that is a flesh of meat. The brain and heart are the most important organs and sultans of the material body; similarly, the mind and heart are the sultans of the spiritual body.

In terms of representation, the heart represents both the spiritual and material body. The mind represents the brain. There is a spiritual connection between them; perhaps there is also a subtle, material bond that we are incapable of understanding between them.

The faculties and feelings related to the heart are more than the organs of the body. They will either elevate man to peaks or lower him to pits. Let us start with love. With this feeling, man loves either his Lord or his own self and interests. The first state is the elevation and the second one is the downfall.

Another one is “the feeling of anxiety”. Either man occupies himself with material and worldly problems, and devastates his spirit, or the anxiety that this worldly life can end with Hell makes him work, make efforts and pray incessantly. The first one is the lowest of the low and the second is the highest of the high.

Our five senses should be measured by this criterion. Man can do righteous deeds or commit sins with them. The first ones prepares man to reach the highest ranks and the second to the most severe penalties. The following statement Risale-i Nur Collection teaches us this reality: “Unbelief destroys man’s nature; it transforms man’s nature from diamond into coal.” This means that man was created like a diamond expressed as the best mold in the Quran. If he takes himself out of the line of consent, he is punished by being thrown into the lowest of the low. This downfall is symbolized by transformation into “coal”.

According to the statements of our scientists, the cornerstones of the diamond and the coal are the same. Only the crystallization forms are different. Two opposite natures originate from this difference. Just as different words can be written with the same letters so too can opposite fruits originate from the same human nature: believer-unbeliever, righteous-sinner, just-cruel, humble-conceited

According to this example,

• Ahsen at-taqwim: “to be created in a consistency and ability that can write the most beautiful things”

• Ala al-illiyyin, “the high rank of those who can do it”

• Asfal as-safilin “the big downfall and collapse of those who write it wrong.”

The Messenger of Allah (pbuh) states the following “The world is the field of the hereafter” In that case, man needs to attain the honor “ala al-illiyyin” in this world even if it is in the form of a seed so that he will reach that high rank in the hereafter. Man will deserve “asfal as-safilin” with the sins he commits in the world so that he will be punished in the hereafter as a consequence.

To sum up, both the people of high ranks and low ranks deserve their ranks in this world. Everybody will attain happiness or will be punished in the hereafter based on their deeds.

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khutbahs · 4 years ago

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#হৃদয়ের ব্যাধি ও তার কারন - প্রতিকার / Hearth disease Cause & cure by Quran/ Jikir: Part -1 মহান আল্লাহ মানুষকে সুন্দর একটি ক্বলব বা অন্তর দিয়েছেন, যখন এটি অসুস্থ ব্যাধিতে আক্রান্ত হয় তখন পুরা দেহ হৃদয় অস্বাভাবিক য়ে যায় সাভাবিক কাজ করতে পারে না। #=>ক্বলব বা অন্তর হ’ল পরিকল্পনাকারী এবং অন্যান্য অঙ্গ-প্রত্যঙ্গগুলি বাস্তবায়নকারী মানে দেহের বিভিন্ন অঙ্গ কে ঠিক ভাবে কাজে নিয়জিত রাখে । অন্তর ভাল থাকলে, মানুষের কাজও ভাল হবে।অন্তর বা মন খারাপ থাকলে, কাজে মনোযোগ থাকে না। অর্থাৎ অন্তরেরও রোগ-ব্যাধি শরীরের অন্যান্য রোগের কারন। #=>এই Hearth অন্তর রোগ-ব্যাধি তে আক্রান্ত হওয়ার কারন গুলা , ১/ অন্তর সুস্থ না থাকা ২/ যিনি সৃষ্টি করেছেন সেই আল্লাহ ,র ইবাদত না করলে হৃদয় ব্যাধিতে আক্রান্ত হয় ৩/ অন্তর কঠিন হওয়া আজকে এই কয়টি নিয়ে আলোচনা , ১/ অন্তর সুস্থ না থাকাঃ অজ্ঞতা মূর্খতা কারনে হৃদয় অসুস্থ হয়ে পরে। অজ্ঞতা মূর্খতা কারনে শিরিক , মুশরিক কাজ আল্লাহ নফরমানি কাজে জরিয়ে পরলে দিনে দিনে তা বাড়তে থাকে ।। হৃদপিণ্ড অসুস্থ হতে থাকে এক সময় মৃত ত হয়ে যায় তখন অন্তর সুস্থ না থাকার কারণে পাপ কাজ জড়িয়ে যায় আর বেশি করে যেমনঃ সিগারেট খাওয়া গান বাজনা নিয়ে পরে থাকা, মানুশ ঠকানো চিটিং , কারর উপর আঘাত করা। ইত্তাদি অন্যায় করেও মনের ভিতর বোধ জন্মায় না কারন ইতিমদ্ধে তার অন্তর মৃত ন্যায় হয়ে গেছে তখন যদি তাকে । আল্লাহর আযাবের কথা শুনাও সে কর্ণপাত করবে না , তার পাপ , অন্যায় াজে ঝুকে পরবে , সে সেটাই রবে জা তখন সে ভাবে , আল্লাহ বলেন, সে তাই পায় যা সে উপার্জন রে এবং তাই তার উপর বর্তায় যা সে করে সুরা বাকারা -২৮৬ যা তারা উপার্জন করে মানে সে যত অপরাধ করছে তার ফল বিভিন্ন ব্যাধি তার অন্তরে এসে জমা হচ্ছে ২/ যিনি সৃষ্টি করেছেন সেই আল্লাহ ,র ইবাদত না করলে হৃদয় ব্যাধিতে আক্রান্ত হয়ঃ আল্লাহ মানুশ কে তার ইবাদতের জন্য সৃষ্টি করেছেন প্রতিটা অঙ্গ কে আল্লাহ এমন ভাবে সৃষ্টি করেছেন যে তার ইবাদত ব্যিতিত মানুষের পক্ষে ভাল থাকা সম্ভব না। প্রতিটা মুমিন বেক্তি তার উদাহরণ । মুমিন বেক্তি জিনি নামাজ পরে, রোজা রাখে হাল্লাহ খায় , অন্যায় রে না , কুরান পাঠ করে সে দুশ্চিন্তা মুক্ত জীবন জাপন করে। তার মহামারি কোন রোগ নেয় । পেরেশানি নেই । কারন আল্লাহ নাম ডাকাতেই শান্তি, আল্লাহ বলেন, যেন রাখ আল্লাহ নাম স্মরণ দারাই কেবল অন্তর প্রশান্তি লাভ করে। আল্লাহর দেয়া কুরান পাঠ রোগের উপশম কারি , মুমিনের জন্য রহমত, আল্লাহ বলেন, তোমার রবের পক্ষ থেকে তমাদের জন্য সু সংবাদ , অন্তরের প্রশান্তি , সু পথ প্রাপ্তি এবং রহমত প্রেরিত হয়েছে (সুরা ইউনুস -৫৭ ) আর যারা সরন করে না, আল্লাহ বলেন, যাদের অন্তর আল্লাহর স্মরণের ব্যাপারে কঠোর, তাদের জন্য দুর্ভোগ। তারা সুস্পষ্ট গোমরাহীতে রয়েছে’ (যুমার ৩৯/২২, যারা আল্লাহ নাম নেয় না, কাফের মুশরিক আল্লাহ তাদের হৃদয়ের ব্যাধি বারিয়ে দেন, তাদের অন্তরে একটি রোগ আছে এবং আল্লাহ তাদের সেই রোগ বৃদ্ধি করেছেন (সুরা বাকারা -১০ ) ৩/ অন্তর কঠিন হওয়াঃ অন্তর কঠিন হওয়া অন্তরের একটি অন্যতম রোগ। আল্লাহ বনী ইসরাঈলদের আলোচনা প্রসঙ্গে বলেন, অতঃপর এ ঘটনার পরে তোমাদের অন্তর কঠিন হয়ে গেছে। তা পাথরের মত অথবা তদপেক্ষাও কঠিন’ (বাক্বারা ২/৭৪) ‘যাদের অন্তর আল্লাহর স্মরণের ব্যাপারে কঠোর, তাদের জন্য দুর্ভোগ। তারা সুস্পষ্ট গোমরাহীতে রয়েছে’ (যুমার ৩৯/২২) পাপ অন্যায় কাজে দিঘ দিন থাকা , অন্তর কঠিন ারন। আল্লাহ নাম উচ্চারন বেতিত সময় কাটান নামাজ না পরা, কুরান থেকে দূরে থাকা অন্তর কঠিন হওয়ার কারন। #অন্তর কঠিন হলে মানে মৃত ত হয়ে গেলে যে রোগ দেখা যায় #=>মানুষের অন্তর কঠিন হ’লে ইবাদতে অলসতা চলে আসবে। ছালাত পড়বে কিন্তু অন্তরে আল্লাহর ভয় থাকবে না। ছালাতে নফল ও সুন্নাত আদায়ের পরিমাণ কমে যাবে। =>মুনাফেকি আচরন বাড়বে #অন্তর কঠিন হ’লে মানুষ কুরআনের আয়াত শুনে বিশেষ করে আযাবের আয়াতগুলি শুনে ভীত হয় না; বরং কুরআন পড়া ও শোনাকে নিজের কাছে ভারী মনে হয় #কিন্তু যারা মুমিন তাদের অন্তর আল্লাহ ইবাদত জিকির আদেশ নিষেধ দারা সর্বদা ব্যাস্ত থাকে ফলে, সতেজ , জীবন্ত থাকে, যারা ঈমানদার, তারা এমন যে, যখন আল্লাহর নাম নেয়া হয় তখন ভীত হয়ে পড়ে তাদের অন্তর। আর যখন তাদের সামনে পাঠ করা হয় আল্লাহর আয়াত, তখন তাদের ঈমান বেড়ে যায় এবং তারা স্বীয় পরওয়ারদেগারের প্রতি ভরসা করে’ (আনফাল আয়াত - ২ । #ইমাম ইবনুল ক্বাইয়্যিম (রহঃ) কুরআন দ্বারা কঠিন অন্তরের কিভাবে চিকিৎসা করতে ��বে তা অতি সংক্ষেপে আলোচনা করেছেন এভাবে- ‘এটির দু’টি পথ রয়েছে- এক- আপনার অন্তরকে দুনিয়া থেকে স্থানান্তর করে আখেরাতের দেশে নিয়ে যাবেন। দুই- অতঃপর কুরআনের অর্থ বুঝবেন এবং কেন নাযিল হয়েছে সেটা বুঝার চেষ্টা করবেন এবং প্রত্যেক আয়াত হ’তে আপনার জন্য প্রয়োজনীয় অংশ গ্রহণ করে তা আপনার অন্তরের ব্যধির উপর প্রয়োগ করবেন দুনিয়ার ক্ষণস্থায়ী জীবনের পরে রয়েছে স্থায়ী, অনাদি, অনন্ত আখিরাতের জীবন। সে জীবনের তুলনায় এ নশ্বর জীবন নিতান্তই তুচ্ছ ও নগণ্য। রাসূল (ছাঃ) বলেন, ‘আল্লাহর কসম! আখেরাতের তুলনায় দুনিয়ার উদাহরণ হ’ল যেমন তোমাদের কেউ মহাসাগরের মধ্যে নিজের একটি অঙ্গুলি ডুবিয়ে দেয়, এরপর সে লক্ষ্য করে দেখুক তা কি (পরিমাণ পানি) নিয়ে আসল’।মুসলিম, মিশকাত হা/৫১৫৬; Tips to acheive fresh and alive heart অন্তরে প্রশান্তি লাভ করার উপায়

#Heart disease and its cure #অন্তরের রোগ ও এর প্রতি��ার #The hearts of those who believe #সতেজ এবং জীবিত হৃদয়#Only by remembering the name of Allah does the heart attain peace #অন্তরে প্রশান্তি লাভ করার উপায় #Ways to gain peace of mind #কিভাবে অন্তরে প্রশান্তি লাভ করা যায় #How to gain peace of mind

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shirditopackage · 5 years ago

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Wish you all the best of Sai Sai War from Sai Baba Group of Shirdi.

We give permission from Shri Shirdi Sai Ji to present a chapter of Shri Sai Sachchitra based on Baba Ji's biography to you every Sai-Var. We want to hope that this step of ours will reach Shri Sai Sachitra's message from house to house and make us feel happy and peaceful, for any kind of error, we shall be the first. Mr. Sai apologizes at the feet.

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Many other pastimes - prevention of disease -------------------------

1. Bhaji Patil

2. Bala Tailor

3. Bapusaheb Booty

4. Alandiswamy

5. Kaka Mahajani

6. Dattopant of Harda.

The impenetrable power of Maya

Baba's words were always concise, meaningful, esoteric and obscure and equilibrium. He was always relaxed and fearless. His statement was that I am a fakir, neither I have a woman nor a house. I leave all worries, I stay in one place. Still, Maya hurts me. I have forgotten myself, but may not forget Maya, because she traps me in her cycle. This Maya of Srihari does not leave even the brahidi, but what can a fakir like me say. But those who take refuge in Hari will be freed from the illusion of their grace. Thus Baba showed the power of Maya. In Lord Shri Krishna Bhagwat, he would say to the origin that the saint is my living form and Baba also said that he is lucky, all the sins of the district have been destroyed, he is the one who leads my worship, if you are only Shirdi Sai If you remember, I will take you across from Bhavsagar. Trust these words, you will definitely benefit. There is no need for any material or ashtanga yoga for my worship. I live only in devotion. Now look further at what Sai had done to the devotees, the shelter of the deprived.

Bhimaji Patil: Satya Shirdi Sai fast -------------------------------

Bhaji Patil, a nobleman of Narayana village (Taluka Junnar, District Poona), suffered a severe disease in the thorax in 1909, which later resulted in tuberculosis. He did many types of treatment, but nothing was of benefit. Finally desperate he prayed to God, O Narayana. Oh, Lord. Help me some orphan. It is well known that when we are happy, we do not remember God, but as soon as misfortune takes place and the worst comes, then we remember God. That is why Bhimaji also called God. He got the idea that neither the supreme devotee of Shirdi Saibaba, Shri. Nanasaheb Chandorkar should be consulted in this matter and for this, he sent his position with full details to him and prayed for proper guidance. In response, Mr. Nanasaheb wrote that now there is only one solution left and that is the shelter of Shirdi Sai Baba's feet. Believing the words of Nanasaheb, he prepared to depart Shirdi. They were brought to Shirdi and taken to the Masjid to lie down. Mr. Nanasaheb and Shama were also present there this time. Baba said that this is the result of bad deeds of previous birth. For this reason, I do not want to get into this mess. Hearing this, the patient was very disappointed and said in a compassionate voice that I am completely helpless and have come to your Shri-feet with the last hope. Beg you for mercy O refuge of the oppressed. have mercy on me. Baba's heart was moved by this prayer and he said that, stay well. Do not worry. Your sorrows will end soon. No matter how sad and suffering someone is, he becomes happy as soon as he sets foot on the mosque stairs. Masjid's fakir is very kind and he will clear your disease also. All of that.

Bala Ganpat Tailor ------------------

A second devotee, whose grandfather was Ganpati Tailor, once suffered from chronic fever. They took all kinds of medicines and decoction, but there was no benefit from them. When the fever did not even decrease, he came to Shirdi and took refuge in Baba's deeds. Baba gave him a strange order to go near the Lakshmi temple and feed a black dog a little curd and rice. They could not understand how to follow this order. On reaching home, he took rice and curd and reached the Lakshmi temple, where he saw a black dog shaking tail. They put that rice and yogurt in front of the dog, which he immediately ate. How can I describe the character of this character that just by doing the above-mentioned action, the tailor's fever went on forever?

Bapusaheb Booty

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Mr. Bapusaheb Booti once suffered from acidity. There were many medicines in his wardrobe, but none was being beneficial. Bapusaheb became weak due to acidity and his condition became so severe that he was unable to go to the Masjid to see Baba. Baba called him and sat in front of him and said, careful, now you will not feel diarrhea. Raising your finger and saying fur, the reversals will also stop. Baba took such a pity that the disease was completely destroyed and Bapusaheb became completely healthy. On another occasion, he also suffered from cholera. As a result, his thirst became more intense. Dr. Puppies underwent all treatment, but the condition did not improve. Finally, he again came to Baba and prayed for a cure for the treatment of Trisha. Hearing his prayers, Baba gave him a drink of boiled almonds, walnuts and pistachios in sweet milk. - told this medicine.

The second doctor or Hakim considered the medicine given by Baba to be fatal, but following the orders of Baba, this curative was reinforced and it is surprising that the disease was completely destroyed.

The owner of Alandi --------------------

Shirdi came to see Baba, a lord of Alandi. He had unbearable pain in his ear, which made it difficult for him to rest for a moment. He had also undergone surgery, yet there was no specific change in the situation. The pain was also high. He went to ask permission from Baba to return after getting confused. Seeing this, Shama prayed to Baba that Swami had more pain in his ear. Please bless them. Baba said with assurance, Allah will do good. Swamiji returned back to Poona and after a week he sent a letter to Shirdi that the pain had subsided. But swelling is still the same. To get rid of swelling, he went to Bombay for surgery. After examining the Surgery Special The surgeon said that there is no need for surgery (operation). What fools should we think of to decipher Baba's words?

Kaka Mahajani ---------------

Another devotee named Kaka Mahajani got diarrhea. Baba's service order should not be broken, so he filled a lot of water and put it in one corner of the Masjid so that he could go out soon if there was doubt. Mr. Shirdi Sai baba was well known. Nevertheless, Kaka did not inform Baba that he would soon be free from disease. Sanction had already been received from Baba to build the floor in the Masjid, but when the work started, Baba became angry and shouted excitedly, causing a stampede. As Kaka started running, Baba caught him and sat in front of him. In this mess, a man forgot a small bag of peanuts there. Baba took out a handful of peanuts and peeled them and gave them to Kaka to eat. Getting angry, peeling peanuts and feeding them to Kaka, all this work started simultaneously. Babine herself ate some peanuts from it. When the bag was empty, Baba said that I am thirsty. Go and get some water. Filled a pot of Ka # 2366, and both of them drank water from it. Then Baba said that now your diarrhea disease has disappeared. You can take care of your floor work. In a short time, the runaway people also returned. Work started again. Kaka Karo was almost gone now. Due to this, they got involved in work. Is peanut a medicine for diarrhea? Who should answer this? According to the current medical system, there is an increase in diarrhea, not salvation, from peanuts. As always, Baba's words to Shree were in the form of medicine.

Harda's Dattantant --------------------

A gentleman from Harda, whose name was Sri Dattopant, was suffering from tuberculosis for 14 years. He did not benefit from any medicine. Suddenly, Baba's fame came in his ears that only by his sight did the patients become healthy. So they too ran to Shirdi and took shelter at Baba's feet. Baba looked at them with love and blessed him and placed his boast on his head. He became healthy after receiving blessings and Udi and there was no further hull in the future.

The following three similar miracles are given in the commentary at the end of this chapter -

1. Madhavrao Deshpande was suffering from piles of disease. As per Baba's knowledge, he became sick with consuming decoction of Sonamukhi. Two years later, he again suffered the same pain. He started consuming the same decoction without consulting Baba. The result was that the disease increased. But later it was soon cured by Baba's grace.

2. Ganga Dhar, the elder brother of Kaka Mahajani, had always suffered in the stomach for some years. Hearing Baba's fame, he too came to Shirdi and started praying for the attainment of health. Baba touched his stomach and said, Allah, will do good. Soon after, their abdominal pain was eradicated and they became fully healthy.

3. Shri Nanasaheb Chandorkar also once suffered a lot in the stomach. They started yearning like fish. Dr. Did many remedies, but no results were found. Finally, he came to Baba's shelter. Baba ordered him to eat barfi with ghee. He became fully healthy with the use of this medicine. It seems from all these stories that the true medicine, which benefited many, was the effect of Baba's words spoken to Shrimukh and his grace.

#Shirdi

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someguidance · 8 years ago

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In the Name of Allah, the Benevolent, the Merciful. May Allah’s blessings and peace be upon His Beloved Messenger, his companions and folk.

Imam Abdallah ibn Alawi al-Haddad (Allah have mercy on him) (d.1132 Hijri) said,

‘The aim and spirit of spiritual routines (awrad) is presence with Allah. Aim for it; you will reach it only if you travel the road that leads to it, which is performing the external activities and striving to be present with Allah during them. When you persevere in this you become immersed in the lights of Proximity, and the sciences of gnosis emanate upon you, at which your heart becomes wholly intent on God and presence becomes its nature and well-established quality.’ [The Book of Assistance]

Commentary on Imam Haddad’s Saying

A wird (plural: awrad) is any regular routine of worship, such as prayer, remembrance (dhikr), supplication (dua), fasting, and so on. One can also consider regular routines of religious study and reading to be a wird.

It is sunna to be consistent in one’s works; to take on only as much as one can sustain with excellence, without feeling overwhelmed; to focus not only on actions, but on excellence in one’s actions; and to strive for gradual, meaningful increase that is sustainable.

Prophetic Guidance on Consistency and its Consequence

The Messenger of Allah (peace and blessings be upon him) said, “Take from actions that which you can sustain, for verily Allah doesn’t tire until you tire.” [Bukhari & Muslim, from A’isha (Allah be pleased with her)]

This means, as Imam Nawawi explains, that Allah doesn’t tire of rewarding and accepting your works until you tire of performing them; or that it is not Allah who tires (for He is exalted beyond imperfection) but it is you who tires.

And our Beloved Messenger (peace and blessings be upon him) said, “Verily, this religion is ease, and none will make the religion difficult except that it will overwhelm them. So remain steadfastly committed; do your best; and be of glad tidings. And seek assistance in the early mornings; the late afternoons; and something of the depths of the night.” [Bukhari and Nasa’i, from Abu Hurayra (Allah be pleased with him)]

Making the religion difficult is to take on more than one can manage. Remaining steadfastly committed entails seeking knowledge of who to seek Allah Most High, how to act according to the Prophetic example of excellence, and to strive to act accordingly. Doing one’s best is to take on what one can sustain; to keep consistent; and to do the best one is able to manage if one can’t do everything completely. Being of glad tidings entails celebrating the favour of Allah Most High having gifted one with the urge to seek His pleasure; the knowledge of how His pleasure is sought; and for inspiring one to act accordingly. “Say, in the bounty of Allah and His blessings, in that let them rejoice…” [Qur’an, 10.58]

The three blessed times that are particularly beneficial for spiritual striving are (1) Fajr time and after sunrise, when there are few distractions (the early mornings); (2) Asr time, or during and after one’s return from work (the late afternoons); and a little of the late night, after having slept (tahajjud time)–the time for true lovers of Allah to stand with their beloved.

The Reality of Sincerity, its Manifestation in Consistency, and its Consequence

Sincerity is to seek Allah Most High alone in one’s actions. This meaning is manifest in consistently–as it affirms that one acts for the sake of Allah whether one have the inclination to or not; and it manifests the trueness of one’s yearning for Allah.

Consistency also strengthens one’s resolve to seek Allah; makes one’s efforts add up; changes the heart, polishes it, and directs it towards Allah. And if one’s seeking becomes consistent, then one will surely find Allah–and attain unto His closeness, love, and presence.

Walking to Allah and Allah Rushing to You

The Messenger of Allah (peace and blessings be upon him) related that Allah Most High says, “I am as My servant thinks of Me. And I am with them when they remember Me. And, by Allah, Allah rejoices more in the repentance of His servant than when one of you finds their lost property in a vast space. Whoever draws close to Me by a handspan, I draw close to them by an arm’s length; and whoever draws close to Me by an arm’s length, I draw close to them by two arm’s lengths; and whoever directs themselves to Me walking, I direct Myself to them running.” [Muslim, from Abu Hurayra (Allah be pleased with him); Bukhari mentions it with similar wording]

This means that anything the one does of the good for the sake of Allah is magnified in its reward and spiritual consequence–and that when one’s directing oneself to Allah becomes consistent and true, then Allah rushes to one by granting His closeness, love, beholding, and concern. [Ayni, Umdat al-Qari Sharh Sahih al-Bukhari, and others]

Imam Ahmad relates that the Prophet (Allah bless him and give him peace) said that Allah Most High says, “O child of Adam! Stand up for Me, and I will walk towards you. Walk towards Me, and I will rush towards you.” [Ahmad, Musnad, with a rigorously authenticated (sahih) chain of narrators according to Imam Mundhiri, in his Targhib ]

May Allah make us of the people of sincerity, consistency, trueness in turning to Allah–and of those whom Allah accepts, turns to, loves, draws close, and grants His spiritual beholding, such that we worship, submit, and live “as though we behold Him,” with every step and breath expended on the footsteps of His Beloved Messenger Muhammad (peace and blessings be upon him and his folk).

And Allah alone gives success.

Faraz Rabbani

#deeds #intentions #Allah #habits #seekershub #article #fav

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basicsofislam · 4 years ago

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ISLAM 101: Your Faith: Part 5

Belief in Allah’s Names and Attributes

Some of Allah’s Most Beautiful Names

“The Beneficent, the Merciful.” (Soorat Al-Faatihah, 1:3)

“He is the All-Hearing, the All-Seeing.” (Soorat Ash-Shooraa, 42:11)

“He is the Mighty, the Wise.” (Soorat Luqmaan, 31:9)

“Allah, there is no god but Him, the Living, the Self-Sustaining.” (Soorat Al-Baqarah, 2:255)

“All praise is due to Allah, Lord of all the worlds.” (Soorat Al-Faatihah , 1:2)

Benefits of Belief in Allah’s Names and Attributes

The Highest Level of Eemaan (Faith)

Some Benefits of Belief in Allah I

The best benefit of belief in Allah is attainment of Allah’s good pleasure, admission into Paradise and enjoyment of everlasting bliss and Allah’s boundless mercy.

Parts 1-4:

https://basicsofislam.tumblr.com/post/627183884732416000/islam-101-your-faith-part-1

https://basicsofislam.tumblr.com/post/627229326084079616/islam-101-your-faith-part-2

https://basicsofislam.tumblr.com/post/627356113398022144/islam-101-your-faithpart3

https://basicsofislam.tumblr.com/post/627412366835990528/islam-101-your-faith-part-4

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questionsonislam · 5 years ago

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Why does Allah not prevent extreme evil deeds, wars, drought, etc if He is Rahim (the Merciful) and Rahman (the Compassionate)?

The issue has several aspects. You can make a detailed search in our website using keywords like "Allah", "gathering" etc.

Not all misfortunes are grievous; one should not view all diseases or disasters as a manifestation of grief.

The following is stated in a hadith:

“The biggest misfortunes hit prophets, then saints and then the other righteous slaves.”(see Hakim, al-Mustadrak, III/343; Musnad, 1/172, 174, 180)

When misfortune is mentioned, we understand “being tested by disasters/tribulations”. The results of heavy tests are big. The questions asked in the test for ordinary officials and administrators are not the same. The former is easier than the latter and the result of the letter is more important than the former.

A wonderful determination regarding the issue is as follows:

“Everything about Divine Determining is good and beautiful. Even the evil that comes from it is good, and the ugliness, beautiful.” (Nursi, Sözler (Words))

Man needs to have a look at his own body first. He needs to think of each organ separately. And he needs to ask himself the following questions:Which one is not determined in the best way in terms of its location, shape, size and duty/function? Then, he needs to move to his own world of spirit and think of the same things for it:Is memory or imagination unnecessary? Is love or fear redundant?

The body forms a whole with all of its organs and becomes useful only then; similarly, the spirit is a whole with all of its feelings, emotions and faculties. It becomes useful only when it is a whole. If you remove the mind and memory from human spirit, it cannot fulfill any of its functions. If you remove the feeling of anxiety, it will become lazy and will not work for the world or the hereafter. If it does not have the feeling of love, it will not take pleasure from anything.

Both the body and spirit of man have been arranged in the best and wise way. It is called “apparent qadar”. Similarly, the incidents that take place in the life of man are in order. It is called “spiritual qadar”. Apparent qadar informs us about spiritual qadar. Both of them are nice in all aspects, except for the sins and rebellious acts committed by partial free will.

When we face the manifestations of the spiritual qadar that are out of our will and when we are shocked, falter and fluctuate, we need to look at apparent qadar and the endless wisdoms in it immediately. For instance, we need to remember the merciful training in the womb: divine wisdom and mercy educated us in the best way there and we were not aware of anything.

Now we live with different manifestations of the same mercy.

“Having good thoughts about Allah is worshipping.”(Abu Dawud, Adab, 81, no: 4993)

We need to take our lesson from the hadith above and rely on the mercy of our Lord, who fed and brought us up and who arranged everything about us in the best way. We need to see every incident that we face as a question of the test and we need to look for a manifestation of mercy in the incidents that our soul does not like. If man takes only his soul as a criterion, he will be mistaken. The soul of a young person does not want to go to school but wants to play. However, the mind opposes this. It shows man the nice ranks he can attain in the future or the problems he will face; thus, it makes man give up playing. That is, what is good for the soul is not good for the mind.

The heart is completely different. If it is illuminated with belief, it sees everything and every incident as a manifestation of divine names. It attains the following reality: “All of Allah’s names are beautiful and all of their manifestations are beautiful too.” There will be nothing ugly for that fortunate slave.

Those who say, “Your misfortune is nice and Your grace is nice, too” are fortunate people who have attained this rank. They have attained the following secret: “Allah loves them and they love Allah.”

In Risale-i Nur Collection, beauty is analyzed in two parts: “those that are beautiful themselves” and“those that are beautiful in terms of their outcomes.” we can give some examples for this classification: Day itself is nice; night has a different beauty. One reminds wakefulness; the other reminds sleep. Is it not clear that we need both?

On the other hand, fruit itself is nice; medication is nice in terms of its outcome.

The incidents man faces are like either night or day. Health is like day and illness is like night. If it is regarded that an illness is atonement for sins, that it teaches man that he is weak, that it reminds man of his slavery and that it turns man's heart from the world to his Lord, it will be seen that illness is a boon as big as health. Health is the feast day for the body and illness is food for the heart.

“Night and day” are only one link of the continuous chain of the manifestation of “jalal (majesty) and jamal (beauty)”. There are so many other links like the negative and positive polarity of electricity, the black and white parts of the eye, the white and red blood cells, etc. We are surrounded with this binary system in our inner and outer world; and we make use of each of them.

A verse closely related to the issue is as follows:

“But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you.”(al-Baqara, 2/216)

The verse is related to jihad but its decree is general. This verse points to another binary: war and peace. Peace is like day; everybody likes it; war is like night. However, those who do not fight when it is necessary will have difficulty in the future and their descendants will live under oppression. Those who are martyred in jihad, attain the rank of sainthood at once and the worldly life that they have lost is like night compared to their new life.

Can there be a misfortune worse than death? The verse states that there are several good things under this incident, which the soul does not like; thus, it consoles us for the other disasters, illnesses and misfortunes of the world.

The following is stated in a sacred hadith:

“My mercy prevails over My wrath.” (Tirmidhi, Daawat, 99)

This hadith is interpreted as follows:“There are so many manifestation of Allah's mercy behind every misfortune that they are more than the agonies and pains caused by that misfortune.”

Life is not like even a moment compared to eternity. There is no need to worry if the illnesses, misfortunes and problems that hit us in this short life are good for our eternal life. What is the importance of seventy-eighty years compared to eternity? Are all of the ephemeral misfortunes and problems of this world not regarded as nothing compared to eternal bliss?

However, the soul of man wants advance pleasures; it does not look at the future. That area belongs to the mind and heart. As we have just mentioned, not all misfortunes are absolutely troublesome. The incidents that our soul does not like and the ones that make life upside down for us are either divine warnings preventing us from going astray or atonement for our sins preventing us from being punished in the hereafter by giving us pain in this world. Or, they are a means of turning human heart to Allah and the hereafter from the world life.

On the other hand, misfortunes are a test of patience for man; the reward of passing this test is great.

In conclusion, they are divine warnings and grief. They all can have shares in general misfortunes. They may be punishment for a group, warning for another and atonement for sins for another.

Regarding individual misfortunes, the safest way, according to us, is as follows: If a misfortune hits us, we need to blame our soul and make it repent. If a misfortune hits others, we need to regard them as a means of improvement for those people. Thus, we will elevate our level in educating our soul and will not think of bad things about others.

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questionsonislam · 5 years ago

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Some people state the following for Allah: “Does Allah want to prevent bad deeds like oppression, injustice and evil but cannot do it; in that case, He is weak. If he does not want to prevent, it means He has bad thoughts and watches oppression, injustice and evil without doing anything.” How should we answer the people who have such thoughts?

When Allah creates something, He creates them so that they will bring about good things. When we look at the order in the universe, we do not see any deficiency or irregularity; sane people that see the order in the universe cannot help glorifying the majesty of Allah.

However, people can transform those good things that were created in the universe to evil things through their own will.

For instance, the creation of fire is useful. However, if a person puts his hand into fire, it will be evil for that person. As a matter of fact, Allah created fire so that people would meet their needs. However, if a person puts his hand into fire with his own will, he cannot say, “Why did Allah create fire?”, “Why did the fire burn my hand?”, “Why did Allah allow it?” There are laws that Allah imposed on the universe. If you obey those laws, you will gain some advantages; if you disobey them, you will be harmed.

As for man, with the expression of the Quran, Allah created people so that they would worship Him; He ordered people to keep away from bad deeds, ugly deeds and naughtiness; He stated that He would punish those who do not obey Him with a severe torture and He warned people regarding all issues by sending more than one hundred thousand prophets.

However, people who do not fulfill their duty and do not heed those orders will suffer the consequences.

The reason why Allah does not prevent evil deeds directly is the fact that we are being tested in this world. This world is a place of testing; people are allowed to do good deeds and bad deeds. If those who do bad deeds and who make mistakes were intervened, the testing would be meaningless.

If roses were thrown on those who did good deeds and thorns were thrown on those who did bad deeds, the world would not be a testing place.

As for a person who suffers a misfortune, that misfortune will be beneficial for him in terms of its result. If he had sins, that misfortune would be atonement for his sins. If he had no sins, that misfortune would be atonement for the sins he would commit in the future. Besides, the misfortunes he suffers may be a means of entering Paradise for him. That is, Allah will treat a person who suffered misfortunes with mercy; the rewards that Allah gives will eliminate those misfortunes.

We sometimes misinterpret some incidents that are seemingly bad and object to them by asking why it happened because we do not know the real nature and the inside of the incidents. It is definitely not appropriate to ask for misfortunes. However, when it does happen, it is necessary to show patience and think of its reward by saying, “Both your troubles and your blessings are nice.” It is the high degree of slavery.

Not every misfortune is sorrowful; it is necessary not to regard each misfortune or each illness as a manifestation of sorrow.

The following is stated in a hadith:

“The greatest misfortunes come to prophets, then to saints and then to the other sincere people.” (see Munawi, Faydul-Qadir, 1/519, no: 1056; al-Hakim, al-Mustadrak, 3/343)

When we say misfortunes, we mean being tested through misfortunes. The outcomes of big tests are big. The questions asked in a test for recruiting officials and governors are not the same. The former is easier than the latter; and the outcome of the latter is more important than the former.

A wonderful statement regarding the issue is as follows:

“Everything about Divine Determining is good and beautiful. Even the evil that comes from it is good, and the ugliness is beautiful.” Sözler (Words)

Man should have a look at his body first. He should think of each one of his organs separately. Then, he should ask himself: The place, shape, size and duty of which organ is not arranged in the best way? Then, he should go to his own world of spirit and continue the same thought in the same realm. Is memory unnecessary or imagination? Is love extra or fear?

The body forms a whole with all of its organs and it becomes useful when it is so; similarly, the spirit is a whole with all of its feelings, emotions and faculties. It can only be useful when it is so. If you remove the mind and memory from the human spirit, it cannot function. If you remove the feeling of anxiety, man will be lazy; he will not work for the world or the hereafter. If you remove fear, he cannot protect his life. If he does not have the feeling of love, he will not take pleasure from anything.

Both the body and the spirit of man were arranged in a wise way. It is called the “visible qadar.” Similarly, all of the incidents that a person experiences throughout his life are regular and orderly. It is called the “spiritual qadar.” The visible qadar gives information about the spiritual qadar. All aspects of both of them are nice; except for the sins committed through the partial free will.

When we, as weak individuals, are astonished by the manifestations of the spiritual qadar that are outside our will, and falter and hesitate, we should look at the visible qadar and endless wisdoms in it. For instance, we should remember the merciful training in the uterus: The divine mercy and wisdom trained us in the best way and we were not aware of anything that was taking place.

Now, we are experiencing different manifestations of the same mercy.

We should learn from the hadith

“Having good thoughts about Allah is regarded as worshipping”; (see Abu Nuaym, Hilyatu'l Awliya, III/263)

and we should rely on the mercy of our Lord, who feeds and raises us and who arranges our life in the best way. We should evaluate all of the incidents that we experience as exam questions and we should look for a manifestation of mercy in the incidents that our soul does not like. The soul of a person does not want to go to school but wants to play games. However, the mind objects to it. It shows the soul the beautiful ranks in the future and dissuades it from games. That is, what is beautiful for the soul is not beautiful for the mind.

The heart is a completely different thing. If it is illuminated with belief, it sees everything and every incident as a manifestation of divine names. It attains the fact, “All of Allah’s names are beautiful and all of the manifestations of His names are beautiful, too.” No ugliness is in question for that fortunate person anymore.

Those who say “Both your troubles and your blessings are nice” are fortunate people who have attained that rank. Those people are the people who are defined as, “Allah loves them and the love Allah.”

In Risale-i Nur Collection, beauty is dealt with in two parts: “something that is beautiful itself” and “something that is beautiful in terms of its outcomes”. We can give some examples regarding this classification: The day is beautiful itself; the night has a different beauty. One evokes being awake the other being asleep. Is it not obvious that we need both?

On the other hand, the fruit itself is beautiful and the medicine is beautiful in terms of its outcomes.

The incidents that man experiences are like the night or the day. Health evokes the day and disease evokes the night. If it is considered that diseases atone for sins, that they show man that he is weak, that they remind him of his slavery and that they break off the relationship of the heart with the world, making it turn toward the Lord, it will be seen that diseases are bounties as great as health. Health is the feast day of the body and diseases are nutrition for the heart.

“Night and the day” are only a chain of the manifestations of “jalal and jamal” (majesty and beauty) that are continuously active in the universe. There are many other chains like the minus and plus poles of electricity, the black and white part of the eye, the red and white blood cells of the blood. We are surrounded by those binary systems in our inner world and outside; we benefit from them in different ways.

A Quranic verse regarding the issue is as follows:

“But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you” (al-Baqara, 216)

The verse is related to jihad but its judgment is general. This verse attracts the attention to another binary system: War and peace. Peace is like the day; everybody likes it; war evokes the night. However, those who do not fight when it is necessary endanger their future and their generations are destroyed. Those who are martyred during wars attain the rank of saints and the worldly life that they lost is like the night compared to their new life.

Can you think of a misfortune worse than death? By informing us that there are good things behind the things that the soul dislikes, the verse offers consolation for the other troubles, diseases and disasters of the world.

A sacred hadith:

“My mercy has surpassed my wrath.” (see Ajluni,Kashful-Khafa, 1/448)

This sacred hadith is interpreted as follows:

“There are so many manifestations of Allah’s mercy behind each misfortune that His mercy surpasses the pains caused by each misfortune.”

Life is not even like a moment compared to eternity. If the diseases, misfortunes and troubles that we experience in this short life are good for our eternal life, there is no need to worry about them. Seventy or eighty years have no value compared to eternal life. All of the ephemeral misfortunes and troubles of this world are like nothing compared to the endless bliss.

However, the soul of man wants immediate pleasures; it does not look at the future. That area belongs to the mind and the heart. As we have mentioned, not every misfortune is sorrowful. The incidents that our soul does not like and that blacken our ephemeral world are either divine warnings that put us back to the right path or atonement for our sins; they make us suffer their consequences in this world, not leaving them to the hereafter. Or, they are means of turning man’s heart from the ephemeral life in the world to Allah and the hereafter.

On the other hand, misfortunes are a testing of patience; the reward of passing this test is great.

Lastly, they are divine punishments. General misfortunes may contain parts of all of them. They may be sorrow for some people, warning for some people and atonement for others...

The safest method for individual misfortunes should be as follows: If the misfortune affects us, we need to blame our own soul and then repent. If the misfortune affects other people, we should regard it as something that will cause them to improve themselves. Thus, we will improve and train our soul; and we will not think of bad things about other people.

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basicsofislam · 5 years ago

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ISLAM 101: Belief in Prophets: Part 3

THE ATTRIBUTES OF PROPHETS AND THEIR HIGH VIRTUES

Prophethood is quite a heavy and big load. When Prophets carried out their duties they followed important orders and principles. Some of them are as follows: 1. Sidq (Loyalty): It means honesty. It is one of the most important characteristics of Prophets. 2. Amanah (Trust): It means to be reliable. Prophets are the most reliable and trustworthy people. 3. Ismah (Innocence): It means not to commit sins, to be protected from committing sins. Prophets were freed and forgiven from any sins by Allah. 4. Fatanah (Intelligence): It means to be clever and intelligent. Prophets were created so talented as to understand the orders of Allah and the happenings. 5. Tabligh (Conveying): It means to inform, to convey. To command the good things and to forbid the evil things are the fundamental duties of Prophets. 6. Altruism and not asking anything: Prophets never asked any money for the services they offered; on the contrary they sacrificed their interests. 7. Divine consent: Prophets always depended on divine consent in their services.

They are human, and the only difference between us and them is that Allah had chosen them to receive His revelation and convey His divine message, as the Qur’an says, “We have only ever sent before you men to whom We revealed the message.” (Al-Anbiyyaa’, 7) Therefore, they have no divine attributes whatsoever. They are mere human beings who attained perfect physical appearance and enjoyed impeccable moral traits. They are also the most honorable of people in lineage and enjoyed sound judgement and clear, persuasive speech, which entitled them to assume the responsibility of conveying the divine message and bear the burden of prophethood. Almighty Allah ﷻ has only chosen messengers from among people so that they can set a good example for them, and so that people can follow in their footsteps, which they can possibly do.

Allah ﷻ has chosen them from among people so they can convey the divine message to people, as the Qur’an states, “Say: ‘I am only a human being like you who has received revelation. Your god is One God. So let him who hopes to meet his Lord act rightly and not associate anyone in the worship of his Lord.’” (Al-Kahf, 110) It is clear, therefore, that prophethood cannot be attained as a result of spiritual purity, intelligence or mental logic, for the task of prophethood can only be determined by divine will, and Allah ﷻ knows best whom to appoint as His messengers, as the Qur’an states, “Allah knows best upon whom to bestow His message.” (Al-An‛aam, 124)

They are infallible in the sense that they do not make mistakes when conveying Allah’s message to the people and executing what Allah has revealed to them.

Truthfulness: They are truthful in their words and deeds, as the Qur’an states, “This is what the Most promised, and the messengers told the truth.” (Yaa Seen, 52)

Patience and Perseverance: They called to Allah’s religion, bringing good news and giving warning, and were subjected to various forms of harm and hardships, but they patiently bore all that for the sake of making the word of Allah reign supreme, as the Qur’an states, “So be steadfast as the Messengers with firm resolve were also steadfast.” (Al-Ahqaaf, 35)

WHAT DOES BELIEF IN THE PROPHETS INCLUDE?

To believe that their message was truly from Allah ﷻ and that Allah had sent them with the same message, namely, to worship Allah alone and to avoid false gods, as the Qur’an states, “We sent a messenger among every people saying: ‘Worship Allah and keep clear of all false gods.’” (An-Nahl, 36)

Laws may vary as to the do’s and don’ts of the message with which prophets were sent to their people, depending on what laws suited their people best, as the Qur’an states, “For each [community to which a Messenger was sent with a Book] have We appointed a law and a practice.” (Al-Maa’idah, 48)

To believe in all the prophets and messengers. We believe in those prophets whom Allah has named, such as Noah, Abraham, Moses, Jesus and Muhammad, may Allah’s peace and blessings be upon all of them. As for those whom He has not named, we believe in all of them in general. Those who disbelieve the message of one single prophet is considered to have disbelieved in all of them.

To believe the authentic reports and accounts of the prophets and their miracles mentioned in the Qur’an and in the Prophet’s traditions, such as the story of Allah’s parting the Red Sea for Moses u.

To act according to the dictates of the law revealed to our Prophet Muhammad (pbuh) who was the seal of the prophets and the best of all of them.

Belief in Muhammad (pbuh) Prophet and Messenger

We believe that Muhammad ﷺ was Allah’s servant and messenger, that he is the best of all mankind without exception, the seal of the prophets and so there will be no prophet after him. He Fully delivered the divine message assigned to him, discharged his prophetic duties, sincerely counselled the Muslim community, and strove hard for the cause of Allah to the best of his ability.

We believe what he said, obey his commands and avoid the acts he prohibited and warned us against. We must worship Allah according to his guidance (Sunnah) and take none but him as our example. The Qur’an says, “You have an excellent model in the Messenger of Allah, for all who hope for Allah and the Last Day and remember Allah much.” (Al-Ahzaab, 21)

We must show more love for the prophet ﷺ than for our own parents, children and indeed all humankind. “None of you will be a true believer,” the prophet ﷺ once observed, “until he loves me more than his parents, his children and all mankind.” (Saheeh Al-Bukhaaree: 15 and Saheeh Muslim: 44). However, true love for the prophet ﷺ can only be realized by following his Sunnah. Indeed, true happiness and complete guidance cannot be attained without obeying him, as the Qur’an states, “If you obey him, you will be guided.’ The Messenger is only responsible for delivering the message clearly.” (An-Noor, 54)

We must accept everything he has brought to us from Almighty Allah, adhere to his Sunnah, holding his guidance in high esteem, as the Qur’an states, “By your Lord, they will not be true believers until they seek your arbitration in their disputes and find within themselves no doubt about what you decide and accept it wholeheartedly.” (An-Nisaa’, 65)

We must avoid disobeying his orders, for doing so is bound to lead to trials, misguidance and a severe punishment in the hereafter, as the Qur’an states, “Those who oppose his command should beware of a testing trial coming to them or a painful punishment striking them.” (An-Noor, 63)

Characteristics of Prophet Muhammad’s Message

Prophet Muhammad’s message has a number of characteristics which distinguish it from the previous divine messages. These include:

It was the final divine message, as the Qur’an states, “Muhammad is not the father of any of your men, but the Messenger of Allah and the Final Seal of the Prophets.” (Al-Ahzaab, 40)

It abrogated all previous messages and laws, and thus no religion will be acceptable to Allah after Muhammad’s mission except Islam. This can only be done by following Prophet Muhammad’s guidance. Similarly, no one will be admitted into Paradise without following in his footsteps, for he is the most honorable of all Allah’s messengers, his community (ummah) is the best community that has ever been brought forth for the good of mankind and his law is the most comprehensive of all divine laws. The Qur’an says, “If anyone desires anything other than Islam as a religion, it will not be accepted from him, and in the next world he will be among the losers.” (Aal-‛Imraan, 85) The prophet ﷺ also said, «By Him in whose hand is the soul of Muhammad, any person of this Community, Jew or Christian, who hears of me and dies without believing in what I have been sent with will be among the inhabitants of Hell.” (Saheeh Muslim: 153; Musnad Ahmad: 8609)

It is addressed to both the jinn and mankind. Recounting the statements of some of the jinn who embraced Islam, the Qur’an states, “Our people, respond to Allah’s caller and believe in Him.” (Al-Ahqaaf, 31) Addressing Muhammad r, the Qur’an also says, “We only sent you for the whole of mankind, bringing good news and giving warning.” (Saba’, 28) In this connection, the prophet ﷺ said, “I have been favored over the other prophets in six ways: I have been given the gift of concise yet comprehensive speech; I have been supported with fear [which Allah cats into my enemies’ hearts]; war booty has been made permissible for me; the entire earth has been made a means of purification and a place of worship for me; I have been sent to all of mankind; and the line of Prophets ends with me.” (Saheeh Al-Bukhaaree: 2815; Saheeh Muslim: 523)

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basicsofislam · 6 years ago

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ISLAM 101: Your Faith.Part5

Belief in Allah’s Names and Attributes

Some of Allah’s Most Beautiful Names

“The Beneficent, the Merciful.” (Soorat Al-Faatihah, 1:3)

“He is the All-Hearing, the All-Seeing.” (Soorat Ash-Shooraa, 42:11)

“He is the Mighty, the Wise.” (Soorat Luqmaan, 31:9)

“Allah, there is no god but Him, the Living, the Self-Sustaining.” (Soorat Al-Baqarah, 2:255)

“All praise is due to Allah, Lord of all the worlds.” (Soorat Al-Faatihah , 1:2)

Benefits of Belief in Allah’s Names and Attributes

The Highest Level of Eemaan (Faith)

Some Benefits of Belief in Allah

The best benefit of belief in Allah is attainment of Allah’s good pleasure, admission into Paradise and enjoyment of everlasting bliss and Allah’s boundless mercy.

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