#Safar In Islam

[hajjtrips]

Discover the real spiritual value of Safar, remove common myths about it, and learn about its significance in Islam.

[thealiportland]

[adamyamey]

An Albanian in 16th century Gujarat

JUST AS THE ALBANIAN Skanderbeg (Gjergj Kastrioti: c1405-1468) heroically resisted the invasion of his country by the Ottomans in the 15th century, Khwaja Safar, also an Albanian, bravely led forces opposed to the Portuguese, who were attacking his adopted country, Gujarat (India) during the 16th century. Khwaja Safar was a soldier; a merchant; the treasurer of Cairo; advisor to the Sultans of…

[ahdabina]

Hukum Perempuan Bepergian Tanpa Mahram: Tanya-Jawab

Di antara bahan diskusi yang sering ditanyakan dalam forum kajian keislaman, khususnya kajian hukum Islam, adalah: apa hukum seorang perempuan bepergian tanpa mahram? Hal ini berkaitan dengan fenomena semakin banyaknya perempuan yang melakukan perjalanan jauh tanpa mahram. Termasuk perjalanan ibadah, yaitu: haji dan umrah. Untuk itulah, mari sejenak kita luangkan waktu untuk menelaah permasalahan…

[madinahmedia]

safar islamic studies textbook 1

safar islamic studies textbook 1 

This set of books continues to deliver our aim and ambition to ensure our books are not just perfect for use in the classroom, but they are also life guides for Muslims growing up today. Our secondary series fulfils a purpose beyond the classroom; the books may be used by advanced learners, home schoolers, youth clubs, informal study groups, ḥalaqahs and independent readers and adult learners.

[kpopfun]

Prayer before travelling

If you are a muslim and want to plan a trip, then read this article.

[auliasalsabilamp]

Lahir sebagai seorang muslim adalah privilege terbesar yg patut di syukuri

Ummar bin Khattab, dulunya adalah orang yg paling membenci Islam, memerangi islam, bahkan ia ingin membunuh Rasulullah, yg menurut sebagian orang ia paling tidak mungkin masuk islam di zaman itu. Tetapi, ketika ia masuk Islam, Ummar menjadi sahabat terbaik dalam sejarah, setelah Abu Bakkar. la masuk ke dalam daftar sahabat yg di jamin masuk surga dan Allah buatkan untuknya rumah di surga. Ini adalah signal bahwa Islam tidak melihat masa lalu seseorang. Seburuk apapun seseorang di masa lalunya, rahmat Allah terbuka luas bagi siapa yg bertaubat.

Abu Lahab, ia adalah paman nabi, hidup bersama nabi, memiliki keponakan seorang nabi, tapi ia menjadi pemeran utama di balik penolakan dakwah nabi di Makkah. la memusuhi, menolak juga menyerang dakwah yg Rasulullah bawakan. Sebagaimana nasab tidak menjadikan seseorang mulia di sisi Allah, tidak pula sebagai jaminan hidayah itu datang kepada seseorang yg memiliki nasab yg mentereng. Tapi Allah memberi hidayah kepada siapa yg la kehendaki.

Bilal bin Rabbah, seorang budak berkulit hitam yg di rendahkan oleh kaumnya. Namun ketika bilal masuk islam, ia justru menjadi satu dari sekian sahabat yg juga Allah jamin surga. Ini adalah bukti bahwa Islam tidak melihat seseorang dari harta, rupa maupun kedudukannya. Tapi Allah melihat seseorang dari hati dan amalnya.

Namun, pernahkah kita berpikir? Para sahabat yg masuk islam terlebih dahulu mereka masuk islam dengan perjuangan, pencarian, bahkan sebagian dari mereka masuk islam harus berdarah-darah terlebih dahulu. Ada yg harus safar menempuh perjalanan bertahun-tahun, dibuang dari keluarganya, di miskinkan, di siksa, bahkan ada dari mereka yg di bunuh karena masuk islam.

Sedangkan kita? Allah tidak menyuruh kita memilih dari rahim siapa kita di lahirkan! Tapi Allah pilihkan kita lahir dari rahim seorang ibu yg beragama Islam! Kita lahir di atas kebenaran, di atas satu-satunya agama yg Allah ridhoi, di atas agama yg haq.

Pernahkah kita bersyukur atas nikmat yang begitu besar itu?? Berapa kali kita bersyukur karenanya? Atau justru ternyata kita kufur dengan keislaman kita?

Kota Bogor, 08 Mei 2024 | 05.52 WIB

[spacetimewithstuartgary]

The next full moon is a supermoon blue moon

The next full moon is a supermoon, a blue moon; the sturgeon moon; the red, corn, green corn, barley, herb, grain, or dog moon; Raksha Bandhan or Rakhi Purnima; and Tu B'Av.

The full moon will be Monday afternoon, August 19, 2024, at 2:26 PM EDT. This will be Tuesday morning from Nepal Standard Time eastward across the rest of Asia and Australia to the International Date Line. The moon will appear full for three days, from Sunday morning through early Wednesday morning.

This will be a supermoon. The term "supermoon" was coined by astrologer Richard Nolle in 1979 as either a new or full moon that occurs when the moon is within 90% of its closest approach to Earth. Since we don't really see new moons, what has caught the public's attention are full supermoons as they are the biggest and brightest full moons of the year. This will be the first of four consecutive supermoons this year (with the full moons in September and October virtually tied for the closest of the year).

Although it will not look blue, as the third full moon in a season with four full moons, this will be a blue moon. The first recorded use of "blue moon" in English dates from 1528. Speculations on the origin of the term include an old English phrase that means "betrayer moon" (because it led to mistakes in setting the dates for Lent and Easter). Or it may be a comparison to rare events such as when dust in the atmosphere makes the moon actually appear blue. Since the 1940's the term "blue moon" has also been used for the second full moon in a month that has two full moons.

The Maine Farmer's Almanac began publishing "Indian" names for full moons in the 1930s, and these names have become widely known and used. According to this almanac, for the full moon in August, the Algonquin tribes in what is now the northeastern U.S. called this the sturgeon moon after the large fish that were more easily caught this time of year in the Great Lakes and other major bodies of water. Other names reported for this moon include the red moon, the corn or green corn moon, the barley moon, the herb moon, the grain moon, and the dog moon.

A quick note for my Southern Hemisphere readers (as I've heard from some recently). Many lunar names and traditions are based on the Northern Hemisphere seasons (I'm interested in learning more about southern traditions). I've noticed some publications shifting names like the sturgeon moon by six months (e.g., using the northern February names for August). Also, for the detailed descriptions below, instead of looking south towards the moon and planets you will be looking north, so what I describe will be upside down. Finally, the seasons are reversed, so morning and evening twilight times, etc., will be very different.

This full moon corresponds with the Hindu festival Raksha Bandhan, also called Rakhi Purnima, celebrating the bond between brothers and sisters. One of the traditions is for sisters of all ages to tie a rakhi (a cotton bracelet) around their brother's wrist, receiving a gift from the brother in return as a sign of the continuing bond between them. The term "Raksha Bandhan" translates as "the bond of protection, obligation, or care."

In many traditional moon-based calendars, the full moons fall on or near the middle of each month. This full moon is near the middle of the seventh month of the Chinese year of the Dragon, Safar in the Islamic calendar, and Av in the Hebrew calendar. Av corresponds with Tu B'Av, a holiday in modern Israel similar to Valentine's Day.

For science fiction fans, a note on the author Theodore Sturgeon (1918-1985) in honor of the Sturgeon moon. Theodore Sturgeon wrote mostly science fiction but some horror and mystery stories. For Star Trek fans, his scripts introduced important concepts although only "Shore Leave" and "Amok Time" were produced. He introduced "pon far," the Vulcan hand symbol, "live long and prosper," and the "Prime Directive" (in a script that was not produced but that influenced later scripts).

As usual, the wearing of suitably celebratory celestial attire is encouraged in honor of the full moon. In addition, enjoy the super blue moon, keep in touch with your siblings, and consider reading some Theodore Sturgeon.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 259

Safar (Journeying)

Literally meaning being transported from one place to another, journeying in the language of the Sufis is described as being freed from living a restricted life with carnal or bodily concerns and bounds, and turning to God on the horizon of the heart. It can be viewed and dealt with within the concepts of “journeying toward God,” “journeying in God,” and “journeying from God.”

Turning to God or journeying on His way begins with a person’s conscious decision and continues along the bridges of belief, the practice of Islam in daily life, and attaining excellence in one’s deeds in awareness that God always sees us and whatever we do. It requires sincerity and purity of intention in faith and the practice of Islam, as well as austerity, asceticism, righteousness, and piety. It continues until the point where the Divine Being, Who introduces Himself to us with the words, We are nearer to him than his jugular vein (50:16), favors the wayfarer, who feels invaded by His love and being attracted by Him and experiences an overflowing zeal toward Him, with special nearness to Him. Those who have reached this point and feel this nearness in their spirit cannot help but utter, “There is no longer any space, neither in the heavens nor in the earth!” Without stopping, they continue their journeying, which has now passed beyond time and space.

Journeying occurs at various levels and forms according to how the initiate has been prepared for it, the extent of his own spiritual capacity and, more than anything else, according to the particular gifts with which the One Who is nearer to everything than itself will favor him.

Journeying begins with reflection on the outer world and the human inner world, and by perceiving God’s particular manifestation of His mercy and His assistance amidst His overall manifestations of His Names in the light of belief in Divine Unity, and by feeling this particular manifestation in one’s inner world with pleasure. This journey, which can be viewed as journeying toward God, continues with the continuous sipping of Divine knowledge by observing His unique stamp on whatever there is in the universe, from the earth to the farthest galaxies. Initiates making this journey never set their hearts on anything other than God, but spend unending efforts to turn to God in their hearts, continuing their relationships with other things and beings only with respect to the fact that they are, in truth, also indicators of God. As long as they feel the breezes that emanate from this proceeding on the way to God in the depths of their hearts or observe their horizon of being favored by God on their peaks, they feel more and more provoked to rise higher and boil from the depths of their hearts in the virtuous circle of observation and pleasure. This state of theirs can be viewed in the light of the verse, Those who keep from disobedience to God in reverence for Him and piety: when a suggestion from Satan touches them—they are alert and remember God, and then they have clear discernment (7:201). An initiate who has reached this elevated horizon sees, feels, and evaluates everything differently and displays continuous changes from a lower state to a higher one.

In the second stage of journeying, or in the second journeying, initiates free themselves from different pieces of information that have been collected from different sources and proceed toward unity in thought on the horizon of knowledge of God, exhibiting this unity through all their faculties. This stage can be viewed as “journeying in God,” and it consists of an initiate’s feeling through the Divine Names the Divine Being Himself called by these Names; and his experiencing the protection and direction of the Divine Attributes; and regarding his innate poverty as a means of pride, continuously progressing toward Him on his particular horizon through the perception of his own innate poverty and helplessness. Initiates in this second stage are always aware of Him, are satisfied with their knowledge of Him, voice Him, and experience themselves in His company at all times. Some call this stage journeying in “the company of the Ultimate Truth.” Heroes of spirituality who have reached this peak on the horizon of being aware of the Divine Names watch what is beyond through the prism of the Divine Attributes, and cast their nets of spiritual faculties to catch mysteries. Like sunflowers always turning their faces to the sun, with the eyes of their hearts fixed on a certain point on the horizon, and their consciences conducting business with the Divine Being, they act in great awe of the Divine Presence, shuddering at realizations which they feel according to their level. Every one of their states displays the truth voiced in,They do whatever they do and give whatever they give in charity and for God’s cause, with their hearts trembling at the thought that they are bound to turn to their Lord. It is those (illustrious ones) who hasten to do all kinds of virtuous deeds, and they are in a virtuous competition with one another in doing them (23:60–61). When they turn their eyes to the sensed existence, they notice the Divine Names; and when they contemplate what exists beyond the sensed existence, they are struck with wonder and amazement.

One drowned in such knowledge of God cannot distinguish between the Names and He Who is called by these Names; The disciples of the guides of the Order of Jilan are cognizant of such mysteries. M. Lutfi[1] The third type of journeying or the third stage of journeying consists of going beyond the difference between the outward and the inward in existence and the Religion, and being favored with the unshakable conviction of and experiencing God’s particular manifestations on oneself and relations with oneself as an individual, as well as the overall manifestations of His Names throughout the universe. This highest point in journeying corresponds to the horizon of feeling absorbed in Divine Existence. This absorption must never be thought of as Incarnation or Union,[2] both of which are false beliefs. Rather, it means going beyond all opposites in the sensed dimension of existence and experiencing the transcendent unity that encompasses and operates in everything. As explained by Jalalu’d-Din ar-Rumi,[3] absorption means that initiates feel annihilated in their horizon of knowledge and love of God. This rank, which is described in the Qur’an (53:9) as nearness to the point where there is only a distance between the strings of two bows (put adjacent to each other), or even nearer (than that), essentially belongs to the Prophet Muhammad, upon him be peace and blessings. And those who have reached the final point of nearness to God and sainthood can experience its shadow, each according to their particular capacities, and are freed from all opposites and dichotomies in their hearts.

We can mention another type of journeying. This type of journeying is particular to the heirs of the mission of Prophethood. It consists of turning back among the created after completing ascension to the Creator and feeling absorbed in His Existence. It is such a particular Divine favor that, having set their feet firmly on the Divine Oneness, initiates who are distinguished by it deepen their ascension with “descent,” with the zeal of conveying to others all their experiences and the gifts with which they have been, are, and will be, favored. These initiates become the translators of the Creator among the created. This type or stage of journeying, which is also called “journeying from God and with God,” is the most valuable and meritorious of journeys and is another to designate the rank of having reached the highest point.

Those who have achieved this last journeying sometimes seem strange and are estranged among people. However, conscious of their being favored with Divine company, they spend lives in an atmosphere where they always feel the breeze of Prophetic congratulations: “How happy are those estranged!”[4] They constantly feel the breezes that flow from the worlds beyond and the next world and they experience both of the worlds together.

Some of the Sufi elders regard the beginning of journeying as “journeying,” and its end as “residence.” Some others approach both the beginning and end as “residence,” while still others see the journey, with all of its stages, to be “journeying.”

There are some different considerations concerning journeying that arise from differences of temperaments and schools of Sufism. Believing that they are not directly related with journeying itself in its essential nature, we will be content with briefly mentioning the concept of ” journeying in the native land (safar dar watan),” which the followers of the Naqshbandiya Order regard as one of the eleven essentials of journeying. We will also give a short definition of the other essentials.

Safar dar watan (journeying in the native land) is used when a traveler toward God is freed from bad morals and the influence of carnal desires, being equipped with angelic attributes. This is in conformity with the saying of the Greatest of Migrants in God’s cause, upon him be peace and blessings: “A migrant in God’s cause is the one who migrates from what God has forbidden.”[5]

The other eleven essentials, each of which is expressed with a particular term, are as follows:

Hush dar dam (Awareness in every moment): This means that initiates are conscious of what they do and are aware that God sees them at every breath. An initiate who accomplishes this is regarded as one who constantly remembers and mentions God.

Nazar bar qadam (Noticing one’s steps): This signifies that travelers toward God are always careful of where they put their feet and how they take each step. It also describes how travelers fix their eyes upon God without ever setting their hearts upon anything or anyone else.

Halwat dar anjuman (Secret meeting amidst crowds): This term, which signifies that an initiate is alone with God while among people, implies the reaction of the Naqshbandiya against seclusion. They maintain that seclusion suggests a secret desire for renown, whereas social life prevents such a desire and is preferable in respect of being beneficial to people.

Yad kard (Remembrance): This term means that travelers toward God should keep their inner world under constant supervision, holding their breath and mentioning God in their hearts. This can also be described as remembrance or mention of God through the heart.

Baz kasht (Distinguishment): This is what is meant in the verse, When you are free (from one task), resume (another task) (94:7), and it denotes how initiates resume a new good deed after they finish their invocations. It is the summation of “O my God! You are the One Whom I seek out, and Your good pleasure is what I yearn for.”

Nigah dasht (Noticing): This means more than s elf-supervision and denotes being meticulously careful about one’s inner world, trying not to think of, or remember, anything other than God. It varies in degree according to capacities.

Yad dasht (Keeping in mind): This denotes what the Qur’anic term ihsan (excellence, perfect goodness) means. It is used to express that initiates should continually act in the awareness that God always sees them and their actions.

Wuquf zamani (Awareness of time): This signifies that initiates who have almost reached the final point in journeying should be awake and employing the utmost care and self-possession, acting with insight at every moment of their lives. It is often regarded as one of the significant spiritual stations toward the final point in journeying.

Wuquf adadi (Awareness of number): This is a term used to describe how initiates should be careful to mention certain words or phrases in the exact number that their guide wants them to.

Wuquf kalbi (Awareness of one’s h eart): This term signifies that initiates who have reached the final point in journeying should turn to God with all their faculties and concentrate on Him. It is a state belonging to those who have reached the peak.

May God guide us and you to the safe and sound way, and may His blessings be upon our master, Muhammad, full of pity and compassion, and on his Family and Companions, who were noble, godly and virtuous.

[1] Muhammed Lutfi Efendi (1868–1956)

[2] Incarnation means God’s taking the form of a human being and being seen in this form, while Union means a person’s joining Divinity or being one with God. 

[3] Jalalu’d-Din ar-Rumi (1207–1273): One of the Muslim saints and Sufi masters most famous in the West. He is regarded as the founder of the Mevlevi Order of the whirling dervishes, famous for his Mathnawi, an epic of the religious life in six volumes.

[4]Muslim “Iman” 232; at-Tirmidhi, “Iman” 13. 

[5]al-Bukhari, “Iman” 4; Abu Dawud, “Jihad” 2. 

[lifeofresulullah]

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

The Army of Usama

It was the 11th year of the Migration, the month of Safar 26, Monday.

It was one day before the Messenger of Allah became ill. Despite this, he was busy with taking measures and attempting to do necessary things for the development of Islam.

The Byzantine Empire was still a big danger for the Islamic state. The Byzantine had not been defeated completely and they had not learned a lesson. Therefore, the Prophet gave great importance to the issue.  

On Monday, he told his Companions to get ready for the expedition. The target was clear: Fighting the Byzantines. The Muslims who heard the order of the Prophet went to their houses at once to make preparations.

The next day, on Saturday, the Messenger of Allah summoned Usama b. Zayd. He gave Usama the following order:

“I have appointed you as the commander of the army that is being prepared. Act fast and attack the people that martyred your father. If Allah gives you victory, do not stay there long; return.”

The Prophet Becomes Ill

One day after giving this order, the Prophet became ill suddenly but he did not give up preparing the army. One day later, on Thursday, the Prophet gave the standard to Usama with his own hands though he was ill.  

He said, 

“O Usama! Fight in the way of Allah on behalf of Allah and fight those who deny Allah.” Then, he addressed the Muslims, “Do not break your promise! Do not kill small children and women. Do not desire to confront the enemy because you cannot know what will happen. You might suffer a misfortune because of them. 

Pray as follows: 

‘O Allah! Help us; eliminate our enemies; save us from their harm!’” Then, he said, “Do not forget that Paradise is under the flashes of the swords.”

After giving the standard to Burayda b. Husayb, Usama set up the headquarters of the army in Juruf as the Prophet ordered. The Muslims who finished their preparations went there.

Some Words

Usama was busy preparing his army. The Muslims were trying to finish their preparations. There were many notables of the Companions like Hazrat Abu Bakr, Umar, Uthman, Sa’d b. Abi Waqqas, Ubayda b. Jarrah in the army. Usama, who was not even twenty years old yet, was appointed as the commander of that army.

This situation caused many nasty sentences like the following to be uttered:  “A young man who is not twenty yet is appointed as the commander and many notables of the Companions were put under his command. How can this be possible?”

Ayyash b. Abi Rabia said “How can this young man be appointed as the leader of the first muhajirs?”

There were a lot of words and rumors as if Usama had not been appointed by the Messenger of Allah.

Hazrat Umar heard what people were talking about. He gave the necessary answers to those people and went to the Messenger of Allah (pbuh) to tell him about the situation.

The Prophet was lying in bed due to the illness he was suffering. As soon as he heard about the situation, he became very angry. He stood up with his head wrapped and went to the mosque with the help of his Companions. He ascended to the pulpit. 

After praising and thanking Allah, he said, 

“O people! I have heard that you talk and criticize because I appointed Usama as the commander.”

He added:

“You seem to be opposing my appointing Usama as the commander. You did the same thing when I appointed his father as a commander. By Allah, Usama’s father showed that he deserved to be a commander; similarly, Usama deserves to be the commander. I loved his father very much; Usama is one of the people that I love. He has the properties that will do all kinds of good deeds. Expect good deeds from him. Since Usama is one of the best ones of you, he deserves to be the commander.”

After this address, the Prophet descended from the pulpit and went to his house. The Muslims that would join the Islamic army visited him and said goodbye. The Prophet said to them, “Do not postpone sending Usama.”

His nanny, Usama’s mother, went to the Prophet’s house and said, 

“O Messenger of Allah! Will you let Usama stay in the headquarters for a while?” 

The Prophet said the same thing: 

“Do not neglect to send Usama. Send him.”

Upon this definite order, the Muslims went to the headquarters.

[mutiarafirdaus]

Selamat malam Anak Baik, besok insya Allah kamu akan memulai perjalanan yang jauh, pengalaman pertama, dan juga sendirian. Melintasi awan dan melewati lautan. Menggunakan pesawat terbang, berkunjung ke negeri sebrang.

Degup jantungmu menandakan kondisi hati dan pikiranmu yang tak menentu. Hei, ini rasanya seperti satu hari menjelang akad pernikahan kemarin bukan? Tidak bisa tidur, khawatir segala rupa, asam lambung meningkat, tapi ada perasaan buncah bahagia yang sulit diutarakan.

Dengar Anak Baik, jauh sebelum perjalanan yang akan kamu tempuh besok, sejatinya sudah begitu banyak perjalanan yang kamu lakoni. Yang mana itu menjadi hal baru untuk kamu lalui. Perasaan di hari ini pun serupa dengan apa-apa yang terjadi saat itu. Pesanku selalu sama, Allahmu tak akan meninggalkanmu, Anak Baik.

Kamu takut perjalanan ini menjadi akhir masamu menghuni Bumi, sedangkan masih banyak hutang cita-cita yang belum kamu lampaui. Kamu takut orang-orang kerepotan dan terjadi hal-hal yang tak diinginkan dalam perjalanan. Kamu takut akan kekurangan bekal. Kamu takut akan standar prosedur yang ditetapkan. Ketakutan itu terhimpun dan membuatmu memasang wajah suram. Padahal ini adalah perjalanan yang sudah lama kamu nanti-nantikan.

Tarik nafas panjang, dan ingatlah milyaran kebaikan yang telah Allah berikan. Ingat kaidah, telur ayam dalam genggaman lebih baik daripada ayam bakar di hari mendatang. Berhenti untuk terus memelihara angan-angan dengan label "seharusnya kalau begini, bisa begitu."

Nikmati kesempatan ini. Renungi setiap pelajaran hidup dari tiap jengkal tanah yang kamu tapaki. Lantunkan dzikirmu agar tak lepas dari pengawasan Illahi. Jalin muamalah yang baik atas setiap jiwa yang kamu temui. Niatkan perjalananmu untuk Allah, juga menjadi pelepas rindu dengan suami.

Dan ingatlah segala apa yang terjadi tidak lepas dari kehendak Allah, doa-doa yang kita langitkan, wasilah amal shalih yang dikerjakan, juga penjagaan diri terhadap kemaksiatan.

Kamu tahu, keberangkatanmu besok bersamaan dengan pendaftaran para capres ke KPU.

Maka langitkan doamu dalam safar, bahwa 2024 Indonesia akan mendapatkan pemimpin yang mencintai dan dicintai Allah. Amanah juga fathonah. Tanggung jawab dan memiliki impian menjalankan pemerintahan yang berkah. Dawamkan selalu doa itu, karena dari pemimpin yang baik akan membawa arus kemudi bangsa ke arah yang baik. Juga hari ini, berseliweran di mana-mana kabar tentang perjuangan rakyat Palestina. Maka jangan sampai abai dari doamu.

Begitu banyak hal besar yang sedang terjadi, semoga perjalanan ini menjadi titik balik dirimu menemukan kembali prinsip hidup yang tegak lurus dengan apa yang telah Allah tuliskan dalam Al Quran dan syariat Islam. Menemukan ke dasar dirimu tuas peningkat ghirah yang membuatmu tak berat untuk bergerak. Menemukan ke relung hatimu suara-suara kerinduan akan aktif berkiprah dalam kebenaran.

Anak Baik, beristirahatlah. Setelah ini kamu akan melalui perjalanan panjang. Kuharap bekalmu cukup dan keyakinanmu bahwa Allah selalu menemani kuat tertanam. Selamat malam..

Depok, 18 Oktober 2023

[thealiportland]

[loverandservantoftheahlulbayt]

🍃🌸🍃 Sayyida Zainab (sa): A Timeless Role Model for Humanity

Throughout the months of Muharram and Safar we hear of the trials and tribulations that Sayyida Zainab bint Ali (sa) had to endure after the martyrdoms of her brother, Imam Hussain ibn Ali (sa), her children, family members, and companions. But what practical lessons do we as a community take from her immense contribution to humanity?

How well do we appreciate the monumental impact she made on the establishment of our faith and the implications that may have on our lives today?

After the tragic, barbaric martyrdom of Imam Hussain (as), the survival of the fourth Imam, Imam Zayn al-Abidin (as), was paramount for the continuation of Imamate. It was Sayyida Zainab (sa) who helped protect him while he was ill, and prevented his captors from killing him through her strength, leadership, and support. It was also Sayyida Zainab (sa) who ensured that the message of Imam Hussain (as) did not vanish from the pages of history. It was with the constant remembrance of the tragic events of Karbala, in the forum of majalis (gatherings of sorrow), that the message of Imam Hussain (as) has remained pulsing with life until today.

As a community, we should continue to recognize the immense contributions that women have made throughout Islamic history. By acknowledging this crucial role, more opportunities may arise for women to be active participants, leaders, and contributors within our centers, mosques, workplaces, households, communities, and schools.

🌸 The Strength of Sayyida Zainab (sa)

With the survival of the Imamate at stake, it was crucial to protect Imam Zayn al-Abidin (as). Sayyida Zainab (sa) knew that the responsibility of the care of the orphaned children and widows would fall on her shoulders. The fourth Imam (as) was in no condition, due to his illness, to offer her any physical assistance in standing up against the oppressors. We cannot begin to imagine the strength required of an individual enduring the kind of trauma that the survivors of Ashura witnessed and suffered. There was also the emotional toll of the immense loss of loved ones and the sad reality of the brutality and inhumanity inflicted upon the family of the Prophet of Islam (S).

Women must not underestimate their strength, even during the most difficult times. These are situations when being proactive may be of the utmost importance. Imam Zayn al-Abidin (as) did not request Sayyida Zainab (sa) to step back and do nothing. In fact, he relied on her strength a great deal.

🌸 The Leadership of Sayyida Zainab (sa)

One of the most important qualities of a leader is confidence. Sayyida Zainab (sa), without question, was not lacking in this area. Islam’s foundation is deep-rooted in the contributions and sacrifices of exemplary women. As mentioned in our previous blog, ‘Raising Confident Young Muslim Women’, one can reference Sayyida Fatima (sa), Lady Khadijah (sa), and undoubtedly, Sayyida Zainab (sa), among many others, as examples of strong, intelligent, and independent women.

How was Sayyida Zainab (sa), surrounded by soldiers who had just murdered her family, able to have the confidence needed to lead the remaining women and children and protect the fourth Imam (as)? Part of the answer was that her upbringing raised her with belief and trust in the ultimate salvation and justice of God. She also learned that her humanity is valuable and precious. It was this personal connection and trust in God that freed her from any fear of her oppressors and made her an immeasurable leader. We must all take note of this when raising our children, especially when it comes to raising our daughters.

Now our communities should strive to increase leadership opportunities for women. Our centers, workplaces, and mosques should continue to work hard to follow the way of life Prophet Muhammad (S) established, and to value, educate, and respect women. In some cases, today, unfortunately, women may often not feel comfortable in pursuing leadership positions due to the lack of female representation. A possible solution is to create specific positions allocated solely for women so that there are many opportunities to hear their voices and perspectives.

🌸 Sayyida Zainab (sa) was a visionary

To be a visionary, you should think beyond the here and now and be a forward thinker. The preservation of the Imamate was paramount to the survival of the religion of Islam. Sayyida Zainab (sa) knew that she had to protect her nephew, Imam Zayn al-Abidin (as) and did so as best she could with God’s Divine protection and help. She remained steadfast, protected him physically when necessary, and publicly spoke out when the truth was distorted and covered.

Sayyida Zainab (sa) also knew that to safeguard the future of her grandfather’s religion and its believers people must always remember the sacrifice of Imam Hussain (as), his family, and companions. Women became the flagbearers of the message of Imam Hussain (as). From one majlis (gathering of sorrow) to the next, they have passed the baton of guidance that contained the true message of Islam up until this day.

🌸 Women’s Role in Society

Sayyida Zainab’s (sa) strength, leadership, and vision are a lesson for men and women alike in today’s world. Women have an important role to play in all aspects of life: at home, at work, in the community, at the university, at our centers, and mosques. Taking the lessons we learn throughout the months of Muharram and Safar, we can strive to build a better community of inclusion and appreciation of one another. We can create more opportunities and positions for women to take on leadership roles to help our communities continue to grow.

🍃🕊🍃 https://imam-us.org/ 🍃🕊🍃

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[labbaik-ya-hussain-as]

Sayid Sistani's statement on the massacre of Palestinians seeking refuge in the Tabi'in school:

“Once again, the Israeli occupation army has committed a major massacre in the defiant Gaza Strip by targeting (the School of Al-Tabeen), which was sheltering displaced and homeless people. This attack resulted in a large number of innocent civilians being killed or wounded, adding another horrific crime to the series of continuous crimes that have been ongoing for more than ten months.

In recent times, these crimes have included treacherous assassinations targeting prominent leaders of the resistance against the occupation, leading to the martyrdom of several of them. These actions have violated the sovereignty of several regional countries, increasing the risks of major clashes in the region, which, if they occur—God forbid—could result in catastrophic consequences for the various countries and peoples of this area.

Words fall short in condemning these heinous crimes, which have been committed by human beasts stripped of all human values and noble principles. It is unfortunate that they receive unlimited support from several major countries, preventing the application of international laws against those who commit crimes against humanity.

We once again call upon the world to stand against this horrific barbarity and to prevent the occupation forces from carrying out their plans to inflict further harm on the oppressed Palestinian people. We also call on Islamic nations—especially—to unite and come together to press for the cessation of the genocide in dear Gaza and to provide more aid to its honorable people.

There is no power nor strength except with Allah, the Most High, the Almighty.”

Office of Sayyid Sistani

Najaf, Iraq

5th of Safar, 1446 AH

August 10, 2024 CE

[uma1ra]

The Islamic calendar differs from the Gregorian calendar because it follows the cycle of the moon rather than the cycle of the sun, but the two calendars have one thing in common: they both have 12 months. The 12 Islamic months each have different meanings, with four of them being sacred months during which fighting and conflict is forbidden.

There is a rich history behind each of the months which is both symbolic and deeply interesting, so if you want to learn more about the meaning of Islamic months, keep reading.

Muharram

The first month in the Islamic calendar is Muharram and it translates from Arabic to ‘forbidden’. Its name relates to the fact that it is the first of the four sacred month during which fighting is haram. It is sacred so that Muslims can return from Hajj without being attacked. There are a number of notable events that took place during Muharram, with the most significant being the Day of Ashura which occurs on the 10th day.

Safar

The second month is called Safar. The translation means ‘void’, and there are two possible reasons for this. Some believe the name comes from the fact Arab homes were empty at this time of year because everyone was out finding and gathering food. In contrast, some people believe that the meaning of the month comes from tales of Arabs looting the homes of their enemies post-battle. Several battles were fought during Safar, and in an effort to cement Islam as a peaceful religion, Allah (SWT) commanded the Muslims move to Medina during Safar to avoid any further conflict.

Rabi al-Awwal

The third month in the Islamic calendar is called Rabi al-Awwal and it is an extremely joyous month. It translates to ‘the first spring’ or ‘to graze’, as this was when cattle began grazing as the earth sprouted with new life. The most prominent event during Rabi al-Awwal is the birth of Prophet Muhammad (PBUH) in 570 A.D. Many Muslims celebrate his birth, but they also grieve for him as it was also during Rabi al-Awwal that he passed away and returned to Allah (SWT) in 632 A.D.

Rabi al-Thani

Rabi al-Thani is the fourth Islamic month in the calendar and means ‘the second spring’. There are a number of different events that took place in this month, but for many Muslims, it is a time for mourning. Fatimah bint Musa, the daughter of the seventh Twelver Shia Imam, Musa al-Kadhim, and Sufi sheikh, Abdul-Qadir Gilani, both died during Rabi al-Thani.

Jumada al-Awwal

Jumada al-Awwal is the fifth month of the year and it translates to ‘the first parched land’. It’s thought that historically Jumada al-Awwal was the first month of summer pre-Islam, but some people believe it means ‘to freeze’ and relates to frozen weather causing parched land.

Jumada al-Thani

The sixth month of the Islamic calendar is Jumada al-Thani which means ‘the last parched land’. It is a significant month within the calendar, but different sects of Muslims celebrate it for different reasons. Fatimah al-Zahra, Prophet Muhammad (PBUH) and Khadijah’s youngest daughter, was born during this month, and she also died during this month. Caliph Abu Bakr passed away during Jumada al-Thani, making this a month of mourning for many.

Rajab

Rajab is the seventh month of the Islamic calendar and translates to ‘respect’ or ‘honour’. It is the second of the sacred months and therefore it is haram to fight or engage in conflict during this time. Rajab is considered Allah’s (SWT) month and is therefore a highly significant time during the year. It’s believed the Creator designated Rajab as a sacred month so that Muslims could complete the voluntary pilgrimage, Umrah, without being attacked.

Sha’ban

The eighth month of the Islamic year is called Sha’ban and is considered the month of Prophet Muhammad (PBUH). It is sometimes referred to as the neglected month because Rajab precedes it and Ramadan comes straight after it, but it is an important month nonetheless. Sha’ban means ‘scattered’ and relates to the time of the year when Arabs would historically scatter to find water. Nowadays, many Muslims use Sha’ban to prepare for Ramadan.

Ramadan

The ninth month of the Islamic calendar is one of the most prominent and is well known outside the Muslim community, too. Ramadan means ‘burning heat’ because it historically fell during a hot time of the year. Muslims observe Ramadan by fasting from dawn to dusk in order to cleanse their minds, bodies, and souls, and to be reminded of the fortune Allah (SWT) has bestowed upon them. Fasting gives Muslims an insight into what their lesser fortunate brothers and sisters go through when hungry.

Shawwal

After Ramadan comes the 10th month of Shawwal, which means ‘raised’. The meaning of the name relates to the fact that female camels are normally pregnant at this time of year. Shawwal is a celebratory month, with Eid al-Fitr taking place from the first to the third day. Lots of food, gifts, and prayers are exchanged during Shawwal, with many praying that their Ramadan is accepted by Allah (SWT).

Dhul al-Qadah

The 11th month of the Islamic calendar is Dhul al-Qadah which means ‘the month of truce’. It is the third sacred month during which Allah (SWT) forbids violence so that Muslims can make their way to Mecca to commence their Hajj safely. It is special because Allah (SWT) said so, and like the other sacred months, good and bad deeds are weighted more heavily at this time.

Dhul Hijjah

The final month of the Islamic year is the holiest and most significant of all. Dhul Hijjah means ‘pilgrimage’ and relates to the fact that Muslims carry out their religious due of Hajj during this month. There are many significant days during this month, including the Day of Arafah when Allah (SWT) finalised Islam. Other key dates include Qurbani, the Festival of Sacrifice that honours Prophet Ibrahim (AS) and his devotion to the Creator. Following Qurbani is Big Eid, also called Eid al-Adha – a time for great celebration and joy. Dhul Hijjah is the fourth and final sacred month so that Muslims can complete Hajj in safety.