#The Noble Prophet Muhammad (Pbuh)

[muslim-world]

[tamamita]

why do sunnis hate shi'as that much what the fuck is their problem?

Hatred towards Shi'a Muslims is not only a concurrent issue, it's a 1400 year old issue that started as a result of the political unrest that took place following the Prophet Muhammad's (pbuh&hf) death. It laid the foundation for the political schism of Islam. Initially, the Shi'as (or Alids) were just a group of partisans that would only develop their own theology a hundred years later. And then you had those who supported Abu Bakr rise to the caliphate. For Shi'as, we believe Abu Bakr usurped the caliphate due to various incidents, and thus, we rejected his ascent to power. These were the partisans of Ali (a). When Ali (a) eventually became the caliph, he was met with a lot of hardship and opposition by people who either hated him or sought political power. During the caliphate of Uthman, the Umayyads were given unrestrained power, and it was not until Ali (a) became the caliph that he removed them from power for their greed and nepotism. However, Muawiyah, a "companion" of the Prophet, who was intially opposed to him before his clan lost in the final battle of Mecca, was in control of Sham (Syria) and refused to go down, hence a renewed civil strife within the Islamic world. The Umayyads were vicious people who were renown for their corruption and hedonism, and their caliphate was founded on the blood of Imam Hussain (a), the son of Imam Ali (a). For Sunnis, these events aren't particularly important, and Islamic history is often neglected, promoting the idea that whatever happened in the past has no religious or theological significance to Islam as a religion. This is where we disagree because, as Shi'as, we simply can't accept certain religious doctrines on the basis of these people being unreliable. For example, Ayesha, having been the wife of the Prophet, is one thing, but she still waged an unjust war against Ali (a). There is no way we can accept her narrations because she's simply untrustworthy.

Because of the power that the Umayyads managed to consolidate for themselves, superseeding the Rashidun caliphate, there was a state-sponsored campaign with the purpose of supressing any Shi'i resistance against the rule, the Shi'as were among these groups and suffered severe persecution to such extent that even members of the Prophet's family were brutally oppressed. For Shi'as, the Prophet's family are a source of emulation and knowledge, and we have to adhere to their understanding of Islamic theology, this is why Islamic history is important, so we can highlight the root behind the resistance. However, dwindling in power and numbers, the Shi'as ultimately committed themselves to Taqiyyah (concealing one's religion) to ensure their survival. This is how we managed to survive for 1400 years. For Sunnis, the Umayyads and subsequent caliphs are a source of great pride, hence why Syria is considered an important heritage site for Sunnis who regard the Umayyads with great respect.

With that said, the reason there's so much sectarian animosity towards Shi'as is because with history in mind, our tradition of reviling these companions is considered an act of disbelief. Sunnis often retort that these companions are noble people and could not possibly be reviled because they had been in the companionship with the prophet, holding that despite the wars and atrocities committed by these people, we should respect them nevertheless. Either way, Shi'a Muslims have a doctrine called Tabarrah (dissociation), which is extended to those people who have caused harm towards the Prophet and his family. This includes "cursing" them, which is considered one of the most offensive acts and a reason why Sunnis get up in arms when we criticize the companions, especially the first caliph Abu Bakr and the second caliph Umar. Furthermore, our emphasis on the doctrine of intercession has caused much controversy because stricter muslims, such as Salafists consider these acts tantamous to idolatry, hence why it's easier for Shi'as to be considered heretics. The fact that we have shrines is considered blasphemous and there are many instances in which these shrines have been attacked. Shi'as are so reviled that for some Sunnis and Salafists, the difference between a Christian and a Shi'a is that Christians have rights as pertained to their status as "People of the Book", while Shi'as are considered heretics, and ultimately disbelievers. For such a reason, we do not have any rights; our blood becomes lawful to them.

In short, HTS, AS, ISIS, Al-Qaeda and all their Salafist sympathisers believe that the blood of a Shi'a is lawful because we are heretics. We are simply putting up a resistance against them. Shi'ism is not just a branch of Islam. It's one of the oldest resistance movements in the world.

[i-cant-sing]

I'm not trying to be rude or anything genuinely, but doesn't Islam support pedophilia and child marriage? As well as oppression of women? It's a beautiful religion, but when you sit and read these old laws that are still practiced today and never abolished....

*sigh* what laws? what proof do you have for all your claims?

I'm gonna assume about the child marriage and pd thing that you're referring to Prophet Muhammad's marriage to Aisha, and if u do a little google research you'll find many answers refuting the claim of him marrying him when she was a child, that she was married at this age and consummated the marriage at another, that she was actually a teen and the scribes just didnt write her age right or things got lost in translation, that a person is considered mature when they can be held responsible for their actions, or when women start menses, or that Aisha was actually a highly intelligent woman and she was far more mature for her age. The more you research, the more you'll find out about this claim. Its better in their words than mine, especially since youre not the first person in 1400 years to raise this accusation.

What I will say is that at the end of the day, Prophet Muhammad (PBUH) had MANY enemies, so if such claims were true, I think they would've used every opportunity they could bring him down. They would've used it against him. They could've used it when he passes away.

AND that medieval times and european countries did marry off their royal kids for years, even if the kids did not consent. But i feel like no one accuses them of pd and child marriages, no no- everything is bad when Islam is involved, hm?

You say that Islam oppresses women. I think no other religion is as protective and progressive as Islam when it comes to women, all u have to do is to not CONFUSE religion with culture.

Imma give you a few examples of just how Islam treats women, and feel free to tell me any other religion or culture that gives as many rights to women as Islam:

Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka'ba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Qur'an were revolutionary. Unlike other religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Qur'an declares:

O mankind! Reverence your Guardian-Lord, who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Reverence Allah, through Whom you demand your mutual (rights), and reverence the wombs (that bore you); for Allah ever watches over you. (4:1)

"Women are considered inferior to men." No. This is so wrong. The Shari'ah regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labor. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.

The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah (peace be upon him) was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell:

It is narrated by the Prophet's wife, 'A'isha, that a woman entered her house with two of her daughters. She asked for charity but 'A'isha could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace be upon him) came to the house, 'A'isha told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.

You know how in the west, there's like so many divorce stories about how the wife didnt change her surname to her husbands? YEah, Islam does not do that. It allows women to keep their name even after marriage.

Prophet Muhammad (PBUH) said this in his farewell pilgrimmage:

"Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means."

Woman as mother commands great respect in Islam. The Noble Qur'an speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount. Abu Hurairah reported that a man came to the Messenger of Allah (peace be upon him) and asked: "O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your mother." "Then who?" He replied, "Your father."

How many of you can say that my religion/culture says that "Paradise is under my mother's feet" (which means that as long as you serve your mom well, you could enter heaven). In another tradition, the Prophet advised a believer not to join the war against the Quraish in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause of his salvation. Mu'awiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace be upon him) and said, " Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice." He said, "Then remain in your mother's service, because Paradise is under her feet."

Some of you will claim that oooh women are oppressed because they have to wear hijab or cover up- girls, listen. If you've ever listened to locker room talk, if you ever KNEW just how most boys think about the female body, you would actually wish to wear an iron armour and hide away forever. I've seen men GAWK, and CATCALL women that were covered from head-to-toe... I used to think that you know, maybe its fine to have a niqaab that shows your eyes, surely no man could ever be into that. No. Nope. If you havent realised it yet, then you will experience it first hand one day that eyes are literally "the windows to the soul"- like you know how writers often mention getting lost in their lover's eyes, or how beautiful someones's eyes are- yeah... theres a reason for it.Look around you, look at your friends's or family memebers eyes and you'll know just how much the eyes talk, how much they convey.

When Islam was introduced, for the first time women could have share in their inheritance.

But Islam tells women to stay at homes- NO IT DOES NOT (please read any context)! 'A'isha reported that Saudah bint Zam'ah went out one night. 'Umar saw her and recognized her and said, "By God, O Saudah, why do you not hide yourself from us?" She went back to the Prophet (peace be upon him) and told him about it while he was having supper in her room, and he said, "It is permitted by Allah for you to go out for your needs." The predominant idea in the teachings of Islam with regard to men and women is that a husband and wife should be full-fledged partners in making their home a happy and prosperous place, that they should be loyal and faithful to one another, and genuinely interested in each other's welfare and the welfare of their children. A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.

Prophet Muhammad (PBUH) has on many accounts, many times advised men to be gentle, to be kind to women. Prophet Muhammad (PBUH) has said: "The best of you are those who are best to their women."

These are just a few examples but I think that if you were to open your eyes and look at it with a broader mind, you'll see Islam is not what you were taught to believe. I dont believe in coincidences that much, so I think that the very fact that you sent me this ask may be a sign that something deeper inside you is telling you to do your own research, that even you dont believe that Islam is this "oppressive and backward" religion.

Hope this helped <3

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): Before His Birth, His Birth and His Childhood

The Famous Grandfathers of the Prophet

Undoubtedly, we do not have much knowledge on all the ancestors who carried the Master of the Universe’s light as a Divine trust on their foreheads. The ancestors about whom we have the most knowledge are the ones who are closest in time. Here we will take a short glance at their lives and personalities.

Qusai

Qusai, the fourth grandfatherof the Holy Prophet and whose real name was Zayd, was a very important figure. He had only one male sibling by the name of Zuhra.

From these two siblings, Qusai was granted the honor of bearing the noor that came down from Hazrat Adam. From childhood, Qusai garnered much attention for his talents and grew up to be one of the leading figures of Mecca. In a short time, he gained much reliability amongst the people of Mecca for his fair decisions as well as his skills in governance and administration. For this reason, the governance of Mecca was given to him.  He divided Mecca into districts for the first time. He situated every tribe into the district that he allocated for them. The most important decisions of Mecca were discussed and decided in his home.  Important tasks such as safeguarding the Ka’aba, providing water for and hosting the pilgrims of Hajj, erecting the flag at times of war, and governing the Meccan assembly, were entrusted in him. The first house that was across from the Ka’aba and whose door faced the Ka’aba was specially constructed for Qusai. This house was a parliament, like a type of governmental building or the state of the Meccan city, where all sorts of works and issues were discussed. Historically, Qusai’s residency was known as “Daru’n-Nadwa” and it found fame with this name. It was conserved until half a century after the Hijra (migration).

Qusai was loved and respected by everyone without exception. The noor belonging to the Master of the Universe that he carried on his forehead, made him beloved to and the bosom friend of the Meccan people.

In accordance with the custom, Qusay handed over the role of the family chieftain to his oldest son, Abduddar when he got old and said, “My Beloved son, I appoint you as the chief of this tribe”.

However, Abduddar did not possess the skills to undertake such a great duty. Throughout his life he was unable to fill his father’s place because the noor of the Patron of the Universe was not shining on his forehead, but was on his younger brother’s, Abd Manaf who had four sons: Hashim, Abdusshams, Muttalib, and Nawfal. 

Hashim

Hashim is the grandfather of the Holy Prophet from the second generation.

Hashim was a tradesman; he was one of the notables of Mecca’s gentry. As the birth date of the Holy Prophet was nearing, the noor of the Holy Prophet on his forehead was shining even brighter. In addition, he had eminent virtues.

He was extremely generous. During a year of drought, no bread could be found. He had snow-white bread made from the pure wheat he brought from Damascus, cut several camels and sheep, and offered a huge feast composed of bread, meat, gravy, and broth to the whole of Meccan people.

Because Hashim was of high moral character, aptitude, was wise, generous, virtuous, was loved and respected by everyone, and had a noble personality, his name became the title for his family and posterity. For this reason, they termed this great lineage that includes our master of the Universe as the “Hashemites”.

Hashim had four sons: Shaiba (Abdulmuttalib), Asad, Abu Sayfi, and Nadla. 

Hashim’s progeny continued from his sons Shaiba and Asad. Shaiba is the Holy Prophet’s grandfather from the first generation whereas Asad is the uncle of Hazrati Ali’s mother, Fatimah.

However, when Hunain, who came from Asad’s progeny, did not have any descendants; every Hashemite was descended from Abdulmuttalib’s branch, proliferated, and spread across the Earth. 

Shaiba (Abdulmuttalib)

Shaiba is the Holy Prophet’s grandfather from the first generation. Since he was born with white hair, the name “Shaiba” was given to him; he gained fame with his nickname, Abdulmuttalib and was mentioned more by this name.

The story of how he was given this nickname:

Shaiba stayed with his maternal uncles in Medina during his childhood. One day he and his neighborhood friends were throwing arrows with the other children in a public square in Medina. Amongst all the children, he was easily distinguished by the noor belonging to the Master of the Universe that shone on his forehead. There, a crowd of grownups gathered to watch the children compete.

It was Shaiba’s turn to throw an arrow. He placed the arrow in the bow and stretched the bow in a confident manner. For a moment, he stopped breathing and unleashed the bow. The arrow that sprung from the bow hit its exact aim. When everyone looked at him with amazement, he brought the following words to his tongue through the happiness and excitement that he felt with this success:

“I am Hashim’s son. I am Sir Betha’s son. Of course my arrow will find its target”.

The adults that came to watch heard Shaiba’s commendatory words. One of Harith bin Abd-Manaf sons came close to him and learnt that he was Hashim’s sons by cross-examining. On his return to Mecca, this man explained the situation to Muttalib and remarked that it was not right for such a talented and intelligent child to be left in a foreign province.

Upon hearing this news, Muttalib immediately went to Medina and brought Shaiba to Mecca. As Muttalib was arriving to Mecca with Shaiba on the back of his saddle, they asked:

“Who is this child?”

Muttalib was afraid that this child would be affected with the evil eye so the words “my slave” came out of his mouth.

When he arrived home, his wife, Khadija, asked the same question. Once more, the answer was “my slave”.

The next day Shaiba began to roam the streets of Mecca with the new and beautiful clothes that his uncle bought for him. Everyone became curious about his identity and began to ask questions. Those who knew answered, “Abdulmuttalib” (Abdulmuttalib’s slave).

Despite his identity being later revealed, his nickname remained “Abdul-Muttalib” from that day on.

[dawah-mission]

The Light of Humanity: Prophet Muhammad (PBUH)

[rewanmostafa98]

How to Become a Good Muslim

Becoming a good Muslim is a continuous journey of self-improvement, devotion, and adherence to Islamic principles. It involves embodying good manners, seeking knowledge through reputable sources such as online Islamic schools, and engaging deeply with the Quran, including efforts towards Hifz (memorization). Here are some essential steps and practices to help you on this path.

Good Manners

Good manners are a fundamental aspect of being a good Muslim. The Prophet Muhammad (PBUH) emphasized the importance of good character and ethical conduct. Here are key elements to consider:

Kindness and Compassion: Treat everyone with kindness and compassion. The Quran and Hadith emphasize mercy towards others, regardless of their background or beliefs. Show empathy and offer help to those in need.

Honesty and Integrity: Always speak the truth and act with integrity. Avoid deceit, fraud, and dishonesty in all your dealings. Trustworthiness is a highly valued trait in Islam.

Respect and Humility: Show respect to everyone, including elders, peers, and those younger than you. Practice humility and avoid arrogance. Recognize that all human beings are equal in the eyes of Allah.

Patience and Forgiveness: Practice patience in times of hardship and be quick to forgive others. Holding grudges and seeking revenge contradicts the principles of Islam. Forgiveness brings peace and strengthens community bonds.

Gratitude and Contentment: Express gratitude for Allah’s blessings and be content with what you have. Avoid jealousy and envy, and appreciate the good in your life.

Online Islamic School

Pursuing knowledge is a key component of becoming a good Muslim. Online Islamic schools offer a flexible and accessible way to deepen your understanding of Islam. Here’s how you can benefit from them:

Structured Learning: Online Islamic schools provide structured courses that cover various aspects of Islam, including Quranic studies, Hadith, Fiqh (Islamic jurisprudence), and Aqeedah (Islamic creed). These courses help you gain a comprehensive understanding of your faith.

Qualified Instructors: Learn from qualified scholars and instructors who have a deep understanding of Islamic teachings. They can provide guidance, answer your questions, and help you navigate complex religious issues.

Flexibility: Online classes offer flexibility in terms of timing and pace. Whether you have a busy schedule or specific learning preferences, you can find courses that fit your needs.

Interactive Learning: Many online Islamic schools offer interactive sessions, including live classes, discussion forums, and Q&A sessions. This interaction enhances your learning experience and allows you to connect with other students.

Access to Resources: Online platforms often provide access to a wide range of resources, including e-books, lecture recordings, and study materials. These resources support your learning journey and allow you to revisit topics as needed.

Best Quran Hifz school

Memorizing the Quran, known as Hifz, is a noble and rewarding endeavor. Here are steps to embark on this spiritual journey:

Set a Clear Intention (Niyyah): Start with a sincere intention to memorize the Quran for the sake of Allah. Reflect on your purpose and make a firm commitment to this journey.

Create a Structured Plan: Develop a memorization plan that suits your schedule. Break the Quran into manageable sections and set realistic goals. Consistency is key, so dedicate a specific time each day to your memorization efforts.

Seek Guidance from a Qualified Teacher: Find a qualified Quran teacher or enroll in a Hifz program. A teacher can provide proper guidance, correct your recitation, and offer encouragement.

Use Effective Memorization Techniques: Employ various techniques such as repetition, listening to recitations, and writing verses down. These methods reinforce memory and improve retention.

[questionsonislam]

What attributes should one look for in the person he/she wants to marry?

It is very important for both sides to select the right person to marry for the happiness of the future family and for the health and a good training of children. Prophet Muhammad (pbuh), who advises us to be careful in choosing the candidates of brides and grooms, calls us to be cautious by saying People are like mines in terms of of goodness and badness. (1) Hazrat Umar tells these three things to one of his sons who asks the rights of the son on the father: Choose a chaste and moral mother, give him a nice name, and teach him the Quran. (2)

First of all, marriage aims to raise a virtuous generation; it is also important because it prevents man from possible sins and leads man to a decent life. If one marries for only physical satisfaction, it is bound to be a continous source of unrest in the future.

Al-Ghazali gives primary importance to two of Islams principles relating to the issue:

(1) piety,

(2) high ethics

Then (3) The compatibility/equality between the partners is of great importance to maintain the marriage. It is obvious that a pious woman and a frivolous man will not be in harmony because it is very difficult for two people of different worlds to live in harmony. Similarly, the marriage of a pious man with an irreligious woman who do not act in accordance with religious rules will bring about a lot of problems and will not last long. Thus, Islam takes preventive measures for the events and maintains the order in society.

Prophet Muhammad (pbuh) attracts our attention to the issue and says:

"One should marry a woman for four things: her wealth, nobleness, beauty, and her piety. Prefer the pious one so that you will be happy."(4)

Besides other attributes, looking for piety in the first place is the recommendation of the Prophet. Therefore, it is the most vital point that needs to be taken into consideration.

When Hazrat Umar asks What properties shall we possess to meet our needs?, Prophet Muhammad (pbuh) says: The most precious of the property is a tongue doing dhikrullah (mentioning and remembrance of Allah), a thankful heart, and a faithful wife helping her husband in the services related to Islam and the afterlife. (5)

Prophet Muhammad (pbuh) regards the woman helping her husband in serving Islam among the most precious properties one can have in this world.

Our Prophet, who often warns us about marriage, wants us to be more careful by saying: "Do not marry a woman only for her beauty, since it may take her into danger. And do not marry a woman only for her wealth because it may lead her astray. Marry the pious one. Surely a pious slave woman having a partially cut nose, a hole in her ear and black skin is better than an irreligious woman.

Men are advised to marry pious women; similarly, it is also the duty of the womans family to give priority to the piety of the man to be married. If they only look for superior qualities like handsomeness, wealth and rank and do not give importance to piety, they will cause disorder in society.

When a man comes to Hasan al-Basri asking What kind of a person should I give my daughter to?, he replies To a man who fears from Allah. If such a person loves your daughter, he does favor for her; and if he hates her he does not oppress her. (6)

Badiuzzaman says Spouses should be equal, mostly in the sense of the religion. That is, they should be suitable to one another. The most important aspect of being suitable is from the point of view of religion.

What a happy man is the husband who sees his wifes firm religion and follows her and he himself becomes pious not to lose her in the afterlife. And what a lucky woman is the wife who sees her husbands firmness in religion and becomes pious not to lose her eternal friend. (7)

Both man and woman firstly should give primary importance to piety and then for other attributes in accordance with their importance. Another attribute that a woman should be preferred for is good manners and high ethics. Most of the women who are religious will naturally try to act in accordance with the rules of the religion.

The opinion of the woman about man should also be taken into consideration; it should not be neglected because marriage is a lifelong companionship.

1. Musnad, 2: 539.

2. Tarbiyah al Awlad, 1: 38.

3. Ihya, 2: 38.

4. Ibn Majah, Nikah: 6.

5. Tirmizi, Tafsir al Quran.- 48, Ibn Majah, Nikah: 5.

6. Ihya, 2: 43.

7. Lem'alar (Flashes), p. 186.

[howtomuslim]

The following story of the Prophet Muhammad (PBUH) displaying kindness towards a woman who would regularly put trash in front of his house is a testament to his remarkable character and compassion.

One day, as the Prophet Muhammad (PBUH) was walking past his house, he noticed that the usual trash that had been placed there by a woman was absent. Concerned about her well-being, he inquired about her whereabouts. Upon learning that she was unwell and bedridden, the Prophet Muhammad (PBUH) immediately went to visit her, despite her previous actions.

Approaching her with gentleness and empathy, the Prophet Muhammad (PBUH) offered his assistance and prayed for her recovery. Witnessing his kindness and concern, the woman was deeply moved and embraced Islam, recognising the noble character of the Prophet (PBUH) and the beauty of his teachings.

This story illustrates the Prophet Muhammad’s (PBUH) unparalleled kindness and forgiveness, even towards those who may have wronged him. His actions exemplify the importance of compassion, empathy, and forgiveness in Islam, inspiring all to emulate his exemplary conduct in their interactions with others.

[loverandservantoftheahlulbayt]

🍃🕊🍃 AhlulBayt (Ahl-e-Bait) in Noble Qur’an

The Purified Ones: The Highest degree of purity means to be kept constantly away from all the causes of impurity. This is termed as the state of infallibility in knowledge, character and action. It could have been applied generally to the whole mankind who are keeping aloof from all the impurities as the word of Allah (SWT) commands; but, Allah (SWT) expressively has confined His order to certain group of individuals by excluding the rest of the mankind from it in His divine will by declaring Ahlul Bayt (Ahl al-Bayt) as the persons purified by Him to be constantly in touch with the Noble Qur’an in its original, hidden, well protected, exalted and purified form. It was Allah’s (SWT) wish to remove all blemishes from them, as mentioned in the Verse of Purity (Ayat Al-Tathir) in the Noble Qur’an:

The Verse of Purity (Ayat Al-Tathir): “… Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying.” Noble Qur’an (33:33)

The above verse from Noble Qur’an, is known as Ayat Al-Tathir, refers to the members of the household of Prophet Muhammad (pbuh), which include exclusively Prophet Muhammad, Imam Ali, Fatima Zahra, Imam Hasan, and Imam Hussain (peace be upon them all). Hence Prophet Muhammad’s (pbuh) other offspring, wives, sons of paternal uncles, and dwellers of his house are not to be called as Prophet Muhammad’s Ahlul Bayt (Ahl al-Bayt).

The argument is based on the genuine and authentic traditions narrated by Sahaba, companions of Prophet Muhammad (pbuh) recorded in both the Sunni and Shia sources.

•┈┈•⊰✿✿⊱•┈┈•

🍃🕊🍃 AhlulBayt (Ahle Bait) in Hadith’s

1. Hadith-e-Kisa (Hadith of the Cloak):

It is narrated from Umm al-Momineen, Umm Salamah that once Prophet Muhammad (pbuh) was in her house lying on a mattress, covered with a cloak from Khaibar when his beloved daughter Fatima Zahra (pbuh) entered with a dish called al-Khazira (a kind of food). Prophet Muhammad (pbuh) asked her to call her husband, Imam Ali and her two sons, Imam Hasan and Imam Hussain. Fatima Zahra (pbuh) called them and as they all sat together to eat, Allah (SWT) revealed the following verse of purity (Ayat Al-Tathir) to Prophet Muhammad (pbuh). “… Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying.” Noble Qur’an (33:33)

Upon this Prophet Muhammad (pbuh) covered them all with his cloak and lifting his hands towards the sky said: “O Allah (SWT)! This is my family and the nearest of my kin, keep away from them uncleanness and keep them pure as pure can be.” Umm al-Momineen, Umm Salamah adds that thrice Prophet Muhammad (pbuh) repeated these words and when she poked her head under the cloak and asked him, Am I with you? In a refraining gesture, Prophet Muhammad (pbuh) said twice: “You are (also) among the righteous.”

Thus it is clear from above discussion that Prophet Muhammad’s (pbuh) daily habit of stopping at his daughter Fatima Zahra’s (pbuh) house and addressing her household as Ahlul Bayt (Ahl al-Bayt), was not without reason. In fact he was expounding the meaning of the term Ahlul Bayt (Ahl al-Bayt) and practically explaining to the Muslims the verse of purity (Ayat Al-Tathir) and the particular persons meant by it. To be more precise, he was drawing the attention of the Muslim nation towards the significance of his Ahlul Bayt (Ahl al-Bayt) and their leadership after him so that the Muslims should love, obey and follow them.

2. Mubahala Tradition or Incident of Mubahila (Imprecation):

In the south of Arabia, there is a place called Najran. There lived the Christian tribe of Najran who staunchly believed that Prophet Isa (pbuh) i.e., Jesus was the son of God. Prophet Muhammad (pbuh) invited them to accept Islam. In response to that, a delegation of their priests and elders came to Madina. They wanted to discuss religion with Prophet Muhammad (pbuh).

Their argument was that Jesus was born without a father through Virgin Mary, so he was the son of God. Prophet Muhammad (pbuh) explained to them that just as Allah (SWT) created Prophet Adam (pbuh) without a father or even a mother, in the same way He created Prophet Jesus (pbuh) without a father.

Hence Prophet Jesus (pbuh) was a servant of Allah (SWT) as was Prophet Adam (pbuh). The Christians did not agree with this simple truth. Christians stuck to their belief that Jesus was the son of God. Prophet Muhammad (pbuh) asked them to wait. Then came the following Revelation (message from Allah (SWT)):

But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars. Noble Qur’an (3:61)

It was then agreed that the Christians seek Mubahila (Imprecation) with Prophet Muhammad (pbuh). The meaning of Mubahala is that both of them invoke from Allah (SWT) that he, who speaks the truth, may survive and he, who is not speaking the truth may perish.

On the day of Mubahala, Prophet Muhammad (pbuh) took with him his grandsons – Imam Hasan and Imam Hussain, in place of his sons. In place of women, he took his daughter Fatima Zahra. In place of his souls, he took his cousin and son-in-law Imam Ali. But on seeing the radiant faces of these sinless members of the household of Prophet Muhammad (pbuh), the Christians got scared. They decided not to seek Mubahala any more but accepted their defeat. They agreed to pay tribute and returned home.

This is how Prophet Muhammad (pbuh) showed to the world, who the true and real members of his Ahlul Bayt (Ahl-e-Bait) were.

3. Mawaddat al-Qurba (al-Mawaddah Fil-Qurba) or Expressed love for the close of kin:

In this Last Word of Allah (Noble Qur’an), Prophet Muhammad (pbuh) is being commanded to ask the believers to love his kith and kin (that is his Ahlul Bayt (Ahl al-Bayt)) and that would be the return of his apostleship. Hence, to Ahlul Bayt (Ahl al-Bayt) has been obligatory (wajib) command of Allah on every Muslim.

Say (O Muhammad, unto mankind): I do not ask of you any reward for it but love for my near relatives. Noble Qur’an (42:23)

Hazrat Abdullah Ibn Masood (RA) narrated: One day, we were accompanying the Prophet Muhammad (pbuh) in one of his journeys when a Bedouin with an orotund voice shouted at us, “Muhammad!”

“What do you want?” answered the Prophet Muhammad (pbuh).

“What is it if an individual loves a people but he does not imitate them in deeds?” asked the Bedouin.

“One will be attached to the one he loves,” replied the Prophet Muhammad (pbuh).

“Muhammad,” shouted the Bedouin, “Call me to Islam.”

The Prophet Muhammad (pbuh) said: “You should declare that there is no god but Allah (SWT) and that I am the Messenger of Allah (SWT), offer the prayer (Salat), defray the zakat, fast during the month of Ramadan, and perform the hajj to the Holy House.”

“Muhammad,” asked the Bedouin, “Do you ask for wage for so?” “No,” replied the Prophet Muhammad (pbuh), “I do not take any wage except that you must regard the relatives.” “Whose relatives? Mine or yours?” asked the Bedouin. “It is my relatives,” answered the Prophet Muhammad (pbuh). The Bedouin said: “Give me your hand so that I will declare allegiance to you. No good is expected from him who loves you, but not your relatives.”(Bihar ul-Anwar)

4. Hadith al-Safinah or Safinah Tradition:

Prophet Muhammad (pbuh) has compared his Ahlul Bayt (Ahl al-Bayt) to Noah’s ark. Whoever loves and follows them will attain salvation and whoever violates their sanctity will drown. While holding the door of Holy Kaaba, Abu Dharr told that he had heard Prophet Muhammad (pbuh) say, “My family among you is like Noah’s ark. He who sails in it will be safe, but he who holds back from it will perish.”

In another place Prophet Muhammad (pbuh) said: “The parable of my Ahlul Bayt (Ahl al-Bayt) is that of the boat of Noah, whoever gets aboard it is saved and whoever stays away from it is drowned.”

5. Hadith al-Thaqalayn or Saqlain Tradition (Hadith of the two weighty things):

Prophet Muhammad – may Allah (SWT) bestow peace and benedictions upon him and his pure Progeny – said: “Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of Allah and my kindred (itrah), my household Ahlul Bayt (Ahl al-Bayt), for indeed, the two will never separate until they come back to me by the Pond (of al­Kawthar on the Day of Judgement).” [Hadith-e-Saqlain]

Since the Ahlul Bayt (Ahl al-Bayt) carry as much weight in the eyes of Allah (SWT) as the Noble Qur’an, the former has the same qualities as the latter. Just as the Noble Qur’an is true from beginning to end without the shadow of untruth in it, and just as it is incumbent (duty) of every Muslim to obey its commands, so also must the Ahlul Bayt (Ahl al-Bayt) be perfectly true and sincere guides whose commands must be followed by all. Therefore there can be no escape of accepting their leadership and following their creed and faith. The Muslims are bound by the Hadith of Prophet Muhammad (pbuh) to follow them and no one else.

Imam al-Shafi’i, one of the four Imams of the Sunni school of thought, in his famous verses says, “Let everybody know that if the love of Prophet Muhammad’s descendants means to be a Rafizi, I am a Rafizi.”

Imam al-Shafi’i also says, “O Ahlul Bayt (Ahl al-Bayt)! Allah (SWT) has made it obligatory in the Noble Qur’an to love you. It is a matter of pride for you that without invoking blessing on you, prayer is not valid.” Again he says in his verses, “After having seen that the people have chosen different ways which have led them to the Ocean of deviation and ignorance. I have, in the name of Allah (SWT), embarked the ship which may lead me to safety. The Ahlul Bayt of the Prophet Muhammad (pbuh) are that very ship, we have been ordered to hold fast the rope of Allah (SWT), and that rope is their love.”

Conclusion: Prophet Muhammad (pbuh) and his Ahlul Bayt (Ahl al-Bayt) sacrificed all the worldly comforts and even their lives in order to convey the true religion of Islam to us. In return of their sacrifices, we are commanded by Allah (SWT) to love them. The aim is that through their love, we follow their footsteps. We follow the true teachings of Islam taught by them, so that we live a good and decent life in this world and earn the pleasure of Allah (SWT) in the life hereafter.

•┈┈•⊰✿✿⊱•┈┈•

Moulana Asghar Abbas Moulana Asghar Abbas

Moulana Asghar Abbas

Online Arabic language Teacher to Reach the Quran…

Published Feb 9, 2018

https://www.linkedin.com/pulse/ahlul-bayt-ahl-e-bait-noble-quran-asghar-abbas-1

•┈┈•⊰✿✿⊱•┈┈•

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[uma1ra]

There is no doubt that going to heaven is not an easy task. But we mention to you some of the deeds which have been promised to the doers of Paradise:

Allah and to be happy in believing in his Prophet and the religion of Islam.

Obedience to Hazrat Muhammad (PBUH).

Having qualities like gentleness, humility.

Performing Sunnah Muqadah.

Avoiding Shirk, Paying Prayers and Zakat and Paying Mercy.

Good manners, performing Tahajjud, fasting Nafila and feeding others.

Doing justice, purity, kindness and not questioning others.

Noble temperament, to be loved by the people.

Raising two or more daughters.

Performing two rak’ahs of Nafl (Tahiyat-ul-Wudhu) regularly after Wudhu.

Praying, fasting and obeying the husband, living with chastity.

Jihad in the way of Allah.

Caring for orphans.

Build a mosque.

Protecting the private parts and the tongue.

Treating a neighbor kindly.

Remembering the 99 names of Allah Almighty.

Memorizing the Qur’an.

Greetings often.

Visiting the patient.

Performing Hajj

Recite Ayatul Kursi

Recite La Ilaha Illallah

Recite Duas for forgiveness

Say salam to everyone

Always tell the truth

Treat your wife well

To arrange good education and upbringing of their daughters

Serving orphans

Taking care of the sick

We have mentioned a few deeds which have been promised paradise to the doers of which is explained in the hadiths. Similarly, there are many small deeds for which the promise of paradise has been announced. May Allah grant us the ability to act for His pleasure.

[maigamal]

Reaching the Goal Through the Principles of Tajweed

Learning to recite the Qur'an with accuracy and beauty is a noble goal, and mastering Tajweed is essential to achieving that goal. Tajweed refers to the rules that govern the pronunciation of Arabic letters and the correct articulation of words when reading the Qur'an. These rules help to preserve the meaning of the text and ensure it is read as it was intended. Reach the goal via Tajweed rules, and you will not only improve your recitation but also connect with the Qur'an on a deeper level.

The first step towards this goal is to understand that Tajweed is more than just a set of technicalities—it’s a way of approaching the Qur'an with respect and reverence. Each rule in Tajweed was carefully developed to maintain the integrity of the sacred text. By following these rules, you are ensuring that every word is pronounced as it was revealed to Prophet Muhammad (PBUH), without distortion or misunderstanding.

One of the most important aspects of Tajweed is proper pronunciation. Each Arabic letter has its own unique sound, and if any letter is mispronounced, it can change the meaning of a word. This is why learning the correct articulation of each letter is so critical. Whether it’s mastering the subtle differences between similar letters or understanding the importance of elongating certain sounds, Tajweed helps guide you toward precise pronunciation.

Moreover, Tajweed isn’t just about accuracy; it also emphasizes the beauty and rhythm of the Qur'an. When recited with Tajweed, the Qur'an flows naturally, with pauses and breaths placed in appropriate spots. These pauses not only help with the pacing of the recitation but also allow for moments of reflection, helping you to better understand and contemplate the message being conveyed.

Another important component of Tajweed is understanding the rules of Mad, or elongation. There are different types of Mad that specify how long certain vowels should be drawn out. By mastering the rules of Mad, your recitation will sound more harmonious and in line with traditional Qur'anic recitations, which are essential for maintaining the Qur'an's beauty.

Reach the goal via Tajweed rules, and you will notice that your recitation becomes more fluent and natural. With practice, you will not only improve your skill but also develop a deeper connection with the Qur'an. Each rule, no matter how small, contributes to the overall understanding and appreciation of the Qur'an.

Learning Tajweed also involves patience and persistence. It may take time to become familiar with all the rules, but with consistent practice, you will gradually master them. It’s important to approach this learning process with dedication and to remember that every step taken brings you closer to your goal.

In conclusion, mastering Tajweed is an essential part of your Qur’anic journey. Reach the goal via Tajweed rules, and through your dedication, you will not only improve your recitation but also deepen your connection with the words of Allah. The beauty of the Qur'an is in its pronunciation, and by following the rules of Tajweed, you ensure that every word is recited with the respect it deserves.

[shaykhpodpics]

Life of the Prophet Muhammad (SAW) - Part 87 -

Repaying Favors -

After the Holy Prophet Muhammad, peace and blessings be upon him, returned from Taif, he had to enter Mecca under the protection of a non-Muslim nobleman, Mut’im Ibn Adee, as the non-Muslim leaders of Mecca were further enraged at the attempt of the Holy Prophet Muhammad, peace and blessings be upon him, to convert the people of Taif. Years later, after his victory at the Battle of Badr, the Holy Prophet Muhammad, peace and blessings be upon him, commented that if Mut’im Ibn Adee was alive and interceded for the non-Muslim prisoners of war, he would have released all of them for free. This has been discussed in a Hadith found in Sahih Bukhari, number 4024 and in Imam Muhammad As Sallaabee’s, The Noble Life of the Prophet (PBUH), Volume 1, Page 534.

In a Hadith found in Jami At Tirmidhi, number 1954, the Holy Prophet Muhammad, peace and blessings be upon him, advised that whoever is not grateful to people cannot be grateful to Allah, the Exalted.

Even though there is no doubt that the source of all blessings is none other than Allah, the Exalted, none the less showing gratitude to people is an important aspect of Islam. This is because Allah, the Exalted, sometimes uses a person as a means to help others such as one’s parents. As the means has been created and used by Allah, the Exalted, being grateful to them is in fact being grateful to Allah, the Exalted. Therefore, Muslims must show good character and always show appreciation for any aid or support they receive from others irrespective of its size. They should show gratitude to Allah, the Exalted, by using the blessing according to His commands as He is the source of the blessing and show gratitude to the person as they are the means which was created and chosen by Allah, the Exalted. A Muslim should show gratitude verbally to people and practically by repaying their act of kindness according to their means even if it is only a supplication on their behalf. This has been advised in a Hadith found in Imam Bukhari's, Adab Al Mufrad, number 216.

The person who does not show gratitude to people cannot show true gratitude to Allah, the Exalted, and therefore they will not be given an increase in blessings. Chapter 14 Ibrahim, verse 7:

“And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]…”

If a Muslim desires an increase in blessings they must fulfill both aspects of gratitude namely, to Allah, the Exalted, and to people.

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[riwaq]

The Importance of Reading the Quran: Insights from Hadith

Reading the Quran is not just a practice of reciting words; it’s an act that connects a person to the deeper meanings and wisdom of life. For Muslims, the Quran is more than just a book—it’s the final revelation from Allah, offering guidance for every aspect of existence. But what does the Quran itself say about reading it, and what do the hadith say about this important practice?

A hadith about reading the Quran serves as a reminder of the spiritual value of this sacred text. One well-known hadith narrated by the Prophet Muhammad (PBUH) emphasizes the reward for reading the Quran: "The one who recites the Quran and acts upon it will be crowned with a crown of light on the Day of Judgment". This hadith makes it clear that not only is the act of reading the Quran rewarded, but it is also tied to actions that reflect its teachings.

Another significant hadith highlights the importance of regularly engaging with the Quran. The Prophet (PBUH) said: "The best of you are those who learn the Quran and teach it." This is a reminder that learning the Quran is not just for personal benefit; it’s also a means of sharing wisdom with others. Teaching the Quran strengthens the community and ensures that its message is passed on from generation to generation.

There are also hadith that speak about the importance of consistency when it comes to reciting the Quran. The Prophet Muhammad (PBUH) said: "Whoever recites the Quran beautifully, he will be in the company of noble and righteous angels." Regular recitation is encouraged, not just for the reward, but for the opportunity it gives to improve oneself spiritually and morally.

For those looking to make learning the Quran a part of their daily routine, there are many resources available today. One such platform is Riwaq Al Quran, which offers comprehensive online courses designed to help individuals of all ages and backgrounds learn to read and understand the Quran. Whether you are just starting or seeking to deepen your knowledge, websites like Riwaq Al Quran provide valuable tools for learning at your own pace.

The hadith about reading the Quran should inspire us to treat the Quran with reverence and commitment. It’s not just about completing a recitation but about allowing its words to shape our lives. From finding solace in times of hardship to making decisions based on its guidance, the Quran is meant to be a constant companion. So, let’s take time each day to read, reflect, and, most importantly, apply the teachings of this holy book in our lives.

The hadith about reading the Quran encourages us to never lose sight of the importance of this act. With the right intention and effort, each recitation can bring us closer to Allah and help guide us toward a better life.

[careandreliefuk]

Understanding the Power of Sadaqah: A Guide to Giving in Islam

Sadaqah is a deeply significant form of charity in Islam, embodying both spiritual and social values. It represents an act of kindness and generosity, with the ultimate aim of helping those in need. The concept is simple yet profound: giving out of compassion to improve the lives of others. This blog explores the essence of Sadaqah, its types, benefits, and how it can make a real difference in the world.

What is Sadaqah?

Sadaqah, derived from the Arabic word "sadaqa," translates to voluntary charity or almsgiving. Unlike Zakat, which is a mandatory form of charity for eligible Muslims, Sadaqah is voluntary. It can be given at any time, in any amount, and in various forms. The act of giving Sadaqah is a reflection of a person’s desire to help others, regardless of their financial status, as the emphasis is not just on the material value but the intention behind the act.

How Does Sadaqah Help?

The impact of Sadaqah extends far beyond the person receiving it. When a donation is made, whether in the form of money, food, or even time, it helps provide for those who are less fortunate. One of the key areas where Sadaqah makes a significant impact is in providing basic needs such as food, clean water, healthcare, and education. In regions where resources are scarce, Sadaqah Donation can help bridge the gap, offering hope and relief to struggling communities.

Types of Sadaqah

Sadaqah is not limited to monetary donations. Islam encourages Muslims to give in various forms, demonstrating that charity is not solely tied to wealth. Here are some types of Sadaqah:

Monetary Donations: The most common form of Sadaqah, which can be donated to charitable organizations, used to fund humanitarian projects, or given directly to those in need.

Sadaqah Jariyah (Ongoing Charity): This refers to a type of charity that continues to benefit others even after the donor has passed away. Examples include building a well, funding an educational institution, or contributing to a perpetual charitable project.

Non-Monetary Acts: Acts like feeding the hungry, offering water to someone in need, or even providing a smile or kind word can count as Sadaqah. The Prophet Muhammad (PBUH) said, "Every act of kindness is a charity" (Sahih Muslim), which makes it clear that Sadaqah can be given in any form that benefits others.

Volunteer Work: Contributing your time and effort, whether it's through helping the elderly, teaching children, or volunteering at a food bank, is also a form of Sadaqah. By giving your time, you are investing in the welfare of others and, in turn, benefiting yourself spiritually.

The Impact of Sadaqah

The impact of Sadaqah is immeasurable. Not only does it help alleviate the suffering of those in need, but it also fosters a sense of community and social responsibility. When individuals give freely, they contribute to building a compassionate society where everyone looks out for one another.

Common Questions About Sadaqah

As with any charitable practice, people often have questions about the best way to give. Here are some common queries about Sadaqah:

Can Sadaqah be Given to Non-Muslims? Yes, Sadaqah can be given to non-Muslims. Islam encourages charity for all of humanity, regardless of their faith. Helping people in need, regardless of their religion, is seen as a noble act.

Can Sadaqah be Given Anonymously? Yes, Sadaqah can be given anonymously. In fact, some scholars argue that giving in secret is more virtuous, as it avoids seeking recognition or praise for the act of charity. The sincerity of the donation is what matters most in the eyes of Allah.

Can Non-Monetary Acts Be Considered Sadaqah? Absolutely. Acts such as offering assistance to someone, providing a kind word, or even offering a seat to someone in need are considered forms of Sadaqah. Islam emphasizes that every small act of kindness has value.

The Importance of Choosing Reputable Charities

While giving charity is highly encouraged, it’s important to ensure that your donations reach the right people. Many charities are dedicated to helping those in need, but not all may use funds effectively or transparently. It’s essential to choose a reputable charity that aligns with your values and ensures that donations are used for their intended purposes.

When selecting a charity, consider their transparency, financial accountability, and the impact of their work. Many established organizations provide regular updates on their projects and offer clear breakdowns of how funds are spent. Doing your research ensures that your Sadaqah contributes to meaningful change.

The Power of Giving

Sadaqah is more than just a financial donation it’s a means of creating positive change in the world. Whether you are giving money, time, or simply extending kindness, the rewards are immense. It is a reminder that, regardless of our circumstances, we can all contribute to the welfare of others and help build a more compassionate society.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): First Migration, the Year of Sorrow, the Splitting of the Moon

Isra and the Miracle of Miraj (Ascension): Part 2

The Ascension to the Skies and the Meeting with the Prophets

During the Miraj, a staircase was built so that our Holy Prophet (PBUH) could ascend to the high stations in the Baytu’l-Maqdis. Both our Holy Prophet (PBUH) and Jibril (Gabriel PBUH) were placed upon it and they ascended together. They finally reached the Earth’s skies. Hazrat Jibril knocked on its door:

Someone asked, “Who is it?”

“Jibril!”

“Who is next to you?”

“Muhammad.”

“Has he been sent for?”

“Yes.”

Upon this, the sky’s door opened and they ascended upon these skies.

Our Holy Prophet (PBUH) saw someone seated there who had sets of shadows to his right and left. He laughed when he looked to his right and cried when he looked to his left. He said to our Holy Prophet (PBUH,) “Welcome, O Noble Prophet, O Noble Son!”

Our Holy Prophet (PBUH) asked Hazrat Jibriil (PBUH), “Who is he?”

Hazrat Jibril answered, “He is your father, Adam. The shadows to his right and left are the souls of his children. The ones on his right are destined for Heaven and the ones on his left are destined for Hell. When he looks to his right, he laughs. When he looks to his left, he cries.“ 

They ascended to the second station from there. The door opened and our Holy Prophet (PBUH) encountered Hazrat Yahya and Hazrat Isa (Jesus PBUH).

Hazrat Jibril said, “The men you see here are Yahya (John the Baptist PBUH) and Isa.  Greet them.”

They exchanged greetings; Hazrat Isa and Hazrat Yahya said, “Welcome Noble Prophet, Noble Brother,” to our Holy Prophet (PBUH.)

Afterwards our Holy Prophet (PBUH) met Hazrat Yusuf (Joseph PBUH) on the third level, Hazrat Idris (Enoch PBUH) on the fourth, Hazrat Harun (Aaron PBUH) on the fifth, Hazrat Musa (Moses PBUH) on the sixth, and Hazrat Ibrahim (Abraham PBUH) on the seventh level. They all welcomed him and congratulated him on his miraj.

Sidra al-Muntaha

Jibril (PBUH) took our Holy Prophet (PBUH) and rose from the seventh level. Afterwards, the Sidra- al -Muntaha’s (the seventh heaven) court opened.

“Here, this is Sidra-al- Muntaha. I will burn if I move forward by the length of a finger tip,” said Hazrat Jibriil and did not take one step forward.”

Our Holy Prophet (PBUH) saw Sidra-al-Muntaha’s four rivers flowing.

Furthermore, our Holy Prophet (PBUH) again saw Jibriil (PBUH) in his true shape and form. Before, our Holy Prophet (PBUH) had seen Hazrat Jibril covering the skies with his majestic wings in the spot called Jiyad in Mecca where a revelation was revealed.

Afterwards, our Holy Prophet (PBUH) went to the “station that was marked ”Qab-al-Qawsayn,” the distance of two bow-lengths even though Hazrat Jibriil was not by his side. And after that, he witnessed Allah’s beauty and conversation first hand.

Hazrat Sulayman Chelebi, the author of the “Mawlid” describes this incident very clearly:

While talking with Jibriil

A Heavenly Mount came before him and saluted him.

It took the King of the World then

From Sidra and left quickly

At that moment, a space was seen

There was neither place, nor the Earth nor skies

That place was neither empty nor full

The mind cannot understand that situation

Seventy thousands curtains were opened

The light of oneness drew the curtain on his face

Whenever he passed a curtain,

He was summoned, “O Muhammad, come here”

He proceeded after seeing all of them

He reached that High Personality

That Lord of Majesty, who is free of six directions

Showed him His face in an indescribable manner

Anyway, the Sultan who saw everything truly 

Looked at God Almighty carefully

He saw the Lord of Majesty clearly

His ummah will see him like that in the hereafter

Without any letters or sentences, the Sultan

Said to following to him

The 5 Daily Prayers are Made Obligatory

Our Holy Prophet (PBUH) witnessed many Divine manifestations, received many compliments, and was addressed several times with many kinds of titles. He saw with his eyes the realities of the pillars of faith; he witnessed the angels, Heaven, Hell, and the manifestation of Allah’s Self.

Furthermore, the order to pray five times a day was given that night.

At first, Allah gave the order to pray 50 times a day.

However, as our Holy Prophet (PBUH) was leaving, he stopped by Hazrat Musa (Moses), who asked, “What did Allah enjoin upon your nation?”

Our Holy Prophet (PBUH) answered, “Allah decreed them to pray 50 times a day.”

Hazrat Musa responded: “Your followers cannot do that; Go back so that your Lord may reduce it for them.”

Our Holy Prophet (PBUH) returned and begged Allah and Allah reduced the daily prayers by ten.

When our Holy Prophet (PBUH) came back to Hazrat Moses he said, “Allah reduced 50 daily prayers by ten.”

Hazrat Moses responded, “Your followers cannot do that either; Go back and beg your Lord.”

Our Beloved Prophet (PBUH) returned to Allah and begged again in a very respectful manner. This time Allah reduced 10 more daily prayers.”

Upon the reduction, our Holy Prophet (PBUH) returned to Hazrat Musa. Hazrat Musa reiterated his words: “Your followers cannot do that either; Go back and petition to your Lord.”

Allah’s Apostle (PBUH) begged Allah again and Allah reduced 10 more prayers. Until the daily prayers were reduced to 10, our Holy Prophet (PBUH) continued petitioning.

When it was reduced to 10, our Holy Prophet (PBUH) went to Hazrat Musa and explained what had been said. Hazrat Musa repeated his words: “Go back and beg your Lord! Your nation will not be able to fulfill this.”

Our Holy Prophet (PBUH) went back and begged once more.

Our Holy Prophet (PBUH) went back to His Mighty Lord and pleaded. Allah then decreed: O Muhammad, the Laws that come from My station do not change! They are five daily prayers. There are ten rewards for each prayer, and this equals to 50 rakahs.

Upon this, our Holy Prophet (PBUH) returned to Hazrat Musa who asked,

“What were you appointed with?”

Our Holy Prophet (PBUH) replied, “I was appointed with five daily prayers”

Hazrat Musa (Moses) said, “Your ummah cannot perform five daily prayers. I tried people and Sons of Israel before you; I know it. Return and ask your Lord to decrease it.”

Nevertheless, our Holy Prophet (PBUH) answered, “I pleaded too much. I feel ashamed now of repeatedly asking my Lord for reduction.” 

In this manner, the five daily prayers were made obligatory and our Holy Prophet (PBUH) presented them as a gift from his miraj to the jinn and humanity.

The Prophet Explains Isra and the Miracle of Miraj to Polytheists

Our Holy Prophet (PBUH), who entered the station in the middle of possibility and obligation, which was marked with  Qab- al-Qawsayn” and who witnessed Allah’s vision and heard His words, returned to his home that same night.

The following morning, he wanted to inform the Quraysh of what he had seen during his holy journey. However, Ummuhani, the daughter of our Holy Prophet’s (PBUH) uncle Abu Talib, clung to our Holy Prophet’s (PBUH) clothing while pleading, “O Allah’s Apostle! Do not explain this to the community. They will deny your words and will upset you.”

However, our Holy Prophet (PBUH) said, “By God I am going to explain it” and went amid the people to inform them of the Miraj.

The Qurayshis were shocked; thus, they asked, “O Muhammad! What is your proof of this having happened? We have not heard anything similar to this until now.”

Our Holy Prophet (PBUH) explained the following: “My proof is that I encountered the camels of so-and-so’s sons’ in the valley of this-and this place. Their camels had escaped and they were looking for them. I directly guided their camels and went towards Damascus.

“After my return, I was in Dabhanan, I came across the caravan of so-and-so’s sons and his community was sleeping. I opened the covered water-cup belonging to them and drank from it. I covered it as it had been before.

“My other proof is that:

“I encountered a caravan belonging to you all on Tanim hill. There was a blackish camel at the front. It was carrying two sacks, one was black and the other was multicolored.” 

The community was curious; with great speed, they went to Thaniyya.

Sometime later a caravan came. Like our Holy Prophet (PBUH) had said, a blackish camel at front. They asked the other incoming caravan about its cup filled with water. The members of the caravan said they had filled the cup with water and then covered it. The polytheists looked at the water cup; it was covered like theirs was, however it did not hold any water.

The polytheists were puzzled and said, “It is just as he said it was.” 

The polytheists investigated the other information that our Holy Prophet (PBUH) had provided and everything was just as he said. Despite all this, they did not testify to our Holy Prophet’s (PBUH) cause.

Polytheists Ask him to Describe Bayt al-Maqdis

The polytheists did not refrain from asking proof after proof in regards to this matter. Many of them said, “It takes a month to go to Damascus from Mecca with a camel and it takes a month to return. How could Muhammad go there and return to Mecca in one night?”

Those who had journeyed to Damascus and who had seen Masjid-al–Aqsa came to our Holy Prophet (PBUH) and asked, “Could you describe Masjid-al- Aqsa to us?”

Our Holy Prophet (PBUH) said, “I went there and I can describe it.”

Our Holy Prophet (PBUH) reported it as follows: I was very tired of their denial and questions. In fact, I had not experienced such difficulty until that moment. Just then, Allah showed me the Baytu’l Maqdis. While looking at it, I described every detail one by one. They even asked me, “How many doors does the Baytu’l Maqdis have?” however, I had not counted its number of doors. When I saw the Baytu’l Maqdis across from me, I began to look at it, count each of its doors and told them the number.” 

Thereupon, the polytheists said, “By God, you perfectly and correctly described it.” Nevertheless, they still did not become Muslims.

Hazrat Abu Bakr Unfalteringly Affirms our Holy Prophet’s (PBUH) account

Among the Meccan community, there were those whose hearts had warmed up to Islam; however, they were puzzled when they heard about the Miraj. Upon hearing this news, they immediately ran to Hazrat Abu Bakr and said, “O Abu Bakr! Are you aware of the news regarding your friend? He says that last night he went to the Baytu’l Maqdis, prayed there and returned to Mecca.”

Hazrat Abu Bakr asked, “Did you hear this from him?”

They replied, “Yes, we directly heard it from him.”

Hazrat Abu Bakr responded, “By Allah, if he said this then it is undoubtedly true. Do not be at all surprised by this!”  Afterwards, he got up and went straight to our Holy Prophet (PBUH) and asked him, “O Allah’s Apostle! Did you tell the community that you went to the Baytu’l Maqdis last night?”

When our Holy Prophet (PBUH) replied “yes,” Hazrat Abu Bakr said “You speak the truth, I testify to you being Allah’s Apostle.”

Upon this, our Holy Prophet (PBUH) responded, “O Abu Bakr, you are Siddiq (The Truthful) in any case.” 

From that day forward, Hazrat Abu Bakr was referred to as “Siddiq.” Siddiq means being undoubtedly and completely truthful…

Answers to a few Questions about Mir'aj (Ascension)

Question:

Why was this mighty Ascension special to Muhammad the Arabian (Peace and blessings be upon him)?

The Answer:

Firstly:  Despite numerous corruptions in the texts of Holy Scriptures like the Torah, Gospels, and Psalms, in recent times even, an exacting scholar like Husayn Jisri extracted one hundred and fourteen good tidings of Muhammad’s prophethood (PBUH), which he set forth in his Risale-i Hamidiye. 1.(Husayn al-Jisri, Risale-i Hamidiye 4 vols. Turk.tr. Manastırlı İsmail Hakkı (Istanbul: 1308); Suyuti, al-Khasa’is al-Kubra, i, 26, 73.)

Secondly:  It has been proved historically that there were many predictions accurately forecasting the prophethood of Muhammad (PBUH), like those of the two soothsayers Shiqq and Satih, which, a while previously to his prophethood, gave news of it and the fact that he was to be the final prophet. 2.(Ibn Sayyid al-Nas, ‘Uyun al-Athar, I, 29; Qadi Iyad, al-Shifa’, i, 364-6.)

Thirdly:  There were hundreds of extraordinary happenings, famous in history, called irhasat, that is, signs forewarning men of a coming prophet, like, for example, on the night of Muhammad’s (PBUH) birth, the idols in the Ka’ba fell from their places and the famous palace of Khosroes the Persian was rent asunder. 3. (Qadi Iyad, al-Shifa’, i, 366-8; Bayhaqi, Dala’il al-Nubuwwa, i, 126.)

Fourthly:  History and the Prophet’s biographies show that he satisfied the thirst of an army with water flowing from his fingers, that in the presence of a large congregation in the mosque, the dry wooden support against which Muhammad (PBUH) was leaning moaned like a camel and wept on being separated from him when he ascended the pulpit, and that he was distinguished by close on a thousand miracles attested to by the verses of the Qur’an, such as, And the moon split, 4 (Qur’an, 54:1.) referring to the splitting of the moon, and verified by those who investigated them.

Fifthly:  Anyone who considers the facts and is fair and just cannot hesitate to agree that, as is unanimously agreed by friend and foe alike, good moral qualities were to be found at the highest degree in his personality, and that, in accordance with the testimony of all his dealings and actions, attributes and character of the greatest excellence were apparent in the way he performed his duties and proclaimed Islam, and, in accordance with the fine qualities and conduct enjoined by the religion of Islam, laudable virtues of the highest order were to be found in the law he brought.

Sixthly:  As is alluded to in the Second Indication of the Tenth Word, it is a requirement of wisdom that Divinity be manifested. And this desire of Divinity to be manifested is met at the highest level and most brilliantly by the comprehensive worship performed by Muhammad (PBUH) in the practice of his religion. Also, wisdom and truth require that the Creator of the world displays His beauty in its utter perfection through some means. And the one who met that wish, and displayed and described His beauty most perfectly was self-evidently the person of Muhammad (PBUH).

It was also clearly Muhammad (PBUH) who, in response to the desire of the world’s Maker to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

Again it was necessarily Muhammad (PBUH) who, in response to the desire of the Sustainer of All the Worlds to proclaim His unity in the levels of multiplicity, announced all the degrees of unity, each at the greatest level of unity.

And, as is indicated by the utter beauty in beings and as is required by truth and wisdom, the world’s Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (PBUH) who, in response to that desire, acted as a mirror and displayed His beauty in the most radiant fashion, and loved it and made others love it.

Also, in response to the desire of the Maker of the palace of this world to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (PBUH) who exhibited, described, and displayed them in the most comprehensive fashion.

Also, since the Maker of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might make tours and excursions and ponder over it and take lessons, wisdom requires that He should desire to make known the meanings and value of the works of art to those who observe and ponder over them. And it was again self-evidently Muhammad (PBUH) who, in response to this desire of the universe’s Maker, by means of the All-Wise Qur’an, acted as guide in the most comprehensive fashion to jinn and man, indeed, to spirit beings and angels.

Also, the All-Wise Ruler of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure talisman containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: “Where do beings come form?”, “What is their destination?”, and, “What are they?” And again it was self-evidently Muhammad (PBUH) who, in response to this wish of the All-Wise Ruler, by means of the truths of the Qur’an, unravelled the talisman and solved the riddle in the clearest and most comprehensive fashion.

Also, the All-Glorious Maker of the universe desires to make Himself known to conscious beings by means of all His fine artefacts and to make them love Him through all His precious bounties, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him in return for those bounties. And again it was self-evidently Muhammad (PBUH) who, in response to this desire of the All-Glorious Maker, by means of the Qur’an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

Also, since the Sustainer of All the Worlds has given to man, who is the fruit of the universe, a comprehensive disposition which encompasses the universe and has prepared him for universal worship, and since, because of his faculties and senses, multiplicity and the world afflict man, the Sustainer desires to turn man’s face from multiplicity to unity, from transience to permanence. And again it was self-evidently Muhammad (PBUH) who, in response to this desire, by means of the Qur’an, acted as guide in the most comprehensive and complete fashion, and in the best way, and carried out the duty of prophethood in the most perfect manner.

Among beings the most superior are animate beings, and among animate beings the most superior are conscious beings, and among conscious beings the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties at the most comprehensive level and in the most perfect manner would rise through an all-embracing Ascension to the distance of two bow-lengths, knock at the door of eternal happiness, open the treasury of Mercy, and see the hidden truths of belief. Again it would be him.

Seventhly:  As is plain to see, beings are made beautiful with the utmost degree of fine embellishment and adornment. Such an embellishment and adornment clearly demonstrate that their Maker possesses an extremely strong will to make beautiful and intention to adorn. The will to make beautiful and adorn demonstrates that the Maker necessarily possesses a strong desire for and holy love towards His art. And among beings the one who displayed altogether in himself the most comprehensive and subtle wonders of art, and knew them and made them known and himself loved, and who appreciated the beauties to be found in other beings, declaring: “What wonders God has willed!”, and was most beloved in the sight of his Maker, Who nurtures and loves His art, would most certainly be him.

Thus, the one who, declaring: “Glory be to God! What wonders God has willed! God is most Great!” in the face of the exquisiteness that gilds beings and the subtle perfections that illuminate them, causes the heavens to ring out, and who, through the strains of the Qur’an, causes the universe to reverberate, and through his admiration and appreciation, his contemplation and display, and his mentioning of the Divine Names and affirmation of Divine unity, brings land and sea to ecstasy, is again self-evidently that one (PBUH).

And so, according to the meaning of ‘the cause is like the doer,’ it is pure truth and sheer wisdom that the one in whose scales shall be found the equivalent of all the good deeds performed by his community, and whose spiritual perfections draw strength from the benedictions of all his community, and who, as a result of the duties he discharged in his messengership, received immaterial recompense and boundless emanations of Divine mercy and love, should advance by the stairway of the Ascension as far as Paradise, the Lote-tree of the farthest limit, the Divine Throne, and the distance of two bow-lengths. (Badiuzzaman Said NURSİ, The Words)

Question:

“Man is only able to ascend to a height of one or two kilometres with a thousand difficulties by means of the aeroplane. How then could someone come and go bodily within a few minutes covering a distance that would normally take thousands of years?”

The Answer:

According to your science, in its annual rotation a heavy body like the earth cuts a distance of approximately one hundred and eighty-eight hours in one minute. In one year it covers a distance of approximately twenty-five thousand years. Should an All-Powerful and Glorious One, then, Who causes its regular motion and revolves it like a stone in a sling be unable to convey a human being to His Throne? Should a wisdom that causes the body of the earth, which is extremely heavy, to travel around the sun through a dominical law known the sun’s gravity like a Mevlevi dervish be unable to raise a human body to the Throne of the All-Merciful One like lightning through the gravity of that All-Merciful One’s mercy and the attraction of the Pre-Eternal Sun’s love?

***

Question:

“All right, so he could ascend there, but why did he and why should he? Would it not have been enough if he had gone just in heart and spirit like the saints?”

The Answer:

Since the All-Glorious Maker wished to display His wondrous signs which lie in both the outer aspects of things and in their aspects that look directly to Himself, and to make the workshops and sources of the universe spectacles to be gazed upon, and to point out the results of man’s actions in the hereafter, it was necessary to take together with his heart and spirit as far as His Throne Muhammad’s (PBUH) eyes, which were like the key to the world of visible objects, and his ears, which perceived the signs in the world of sound. Furthermore, it is required by wisdom and reason that the All-Glorious Maker should have taken as far as His Throne his blessed body, which was like the machine of his spirit comprising different members and components, by means of which be performed his duties. Just as in Paradise Divine wisdom makes the body accompany the spirit, because it is the body that is the means by which the duties of worship are performed and the means of innumerable pleasures and pains, so did his blessed body accompany his spirit. Since the body goes to Paradise together with the spirit, it is pure wisdom that He should have made the blessed body of Muhammad (PBUH) accompany his self, which ascended to the Lote-tree of the farthest limit, which is the trunk of the home of Paradise.

Question:

“Is it not impossible to traverse a distance of thousands of years in several minutes?”

The Answer:

The motion in the different works of the All-Glorious Maker’s art varies to the utmost degree. For example, it is well-known how different are the speeds of light, electricity, spirit, and imagination, and that of sound. And, as has been established by science, the speeds of the motion of different planets are so different that it astounds the mind. How then should the motion at the speed of spirit of his subtle body, which followed his exalted spirit during the Ascension, seem contrary to reason? Furthermore, it sometimes happens that on sleeping for ten minutes you are subject to a year’s-worth of different states. And even, if the words spoken and heard during a dream lasting one minute were collected together, for them to be spoken and heard in the waking world, a day or even longer, would be necessary. That means a single period of time is relative; it may seem like one day to one person and like a year to another.

Consider the meaning of this by means of a comparison. Let us imagine a clock which measures the speed of the movement displayed by man, cannon-balls, sound, light, electricity, spirit, and imagination. The clock has ten hands. One shows the hours while another counts the minutes in a sphere sixty times greater. Another hand counts the seconds in a sphere sixty times greater than the previous one, and yet others each count regularly decreasing fractions to a tenth of a second in vast spheres that regularly increase sixty times. Let us suppose the circles described by the hand counting hours was the size of our clock, so that of the hand counting tenths of a second would have to be the size of the annual orbit of the earth, or even larger. Now, let us suppose there are two people. One of them is as though mounted on the hour-hand and observes according to its motion while the other is on the hand counting tenths of a second. There will be an enormous difference, as great as the relation between our clock and the annual orbit of the earth, as regards the things observed by these two individuals in the same period of time. Thus, since time is like a hue, shade, or ribbon of motion, a rule that is in force in motion is also in force in time. And so, although the things we observe in the period of one hour would be equalled in amount by the conscious individual mounted on the hour-hand of the clock, like the one mounted on the hand counting tenths of a second, God’s Noble Messenger(Peace and blessings be upon him) mounted Buraq of Divine Assistance and in the same space of time, in that specified hour, like lightning traversed the entire sphere of contingency, saw the wonders of the outer aspects of things and the aspects which look to their Creator, ascended to the point of the sphere of necessity, was honoured with Divine conversation and favoured with the vision of Divine beauty, received his decree, and returned to his duty. It was possible for this to happen, and it did happen.

***

And again it comes to mind that you would say: “Yes, so it could happen, it is possible. But everything possible does not occur, does it? Is there anything else similar to this so that it can be accepted? How can the occurrence of something to which there are no similar cases be posited through only probability?”

To which we would reply: There are so many similar cases to it that they cannot be enumerated. For example, anyone who possesses sight can ascend with his eyes from the ground to the planet Neptune in a second. Anyone who has knowledge can mount the laws of astronomy with his intellect and travel beyond the stars in a minute. Anyone who has belief can, by mounting his thought on the action and pillars of the obligatory prayers, through a sort of Ascension, leave the universe behind and go as far as the Divine presence. Anyone who sees with his heart and any saint of perfection can, through his spiritual journeying, traverse in forty days the Divine Throne and the sphere of the Divine Names and attributes. And certain persons, even, like Shaykh Geylani and Imam-i Rabbani, truthfully recorded their spiritual ascensions as far as the Throne, which lasted a minute. Furthermore, there is the coming and going of the angels, which are luminous bodies, from the Divine Throne to the earth and from the earth to the Throne in a short period of time. And the people of Paradise ascend to the gardens of Paradise from the plain of resurrection in a short space of time. Of course, this many examples demonstrate that it is pure wisdom, completely rational, and an occurrence about which there can be no doubt that the person of Muhammad (PBUH), who is the Lord of all the saints, the leader of all the believers, the head of the people of Paradise, and is accepted by all the angels, should have had an ascension which was the means of spiritual journeying, and that it should have been in a form appropriate to his rank. (Badiuzzaman Said Nursi)

Question:

What are the fruits and benefits of the Ascension?

The Answer:

We shall mention only five, by way of example, of the more than five hundred fruits of the Ascension, which has the meaning of the Tree of Tuba.

FIRST FRUIT

This fruit has brought to the universe and mankind a treasury, a gift of pre-eternal and post-eternal Light, which is to see with the eyes the truths of the pillars of belief and to behold the angels, Paradise, the hereafter, and even the All-Glorious One. It raises the universe from an imaginary state of wretchedness, transitoriness, and disorder and, through that Light and fruit, shows its reality, which is its consisting of sacred missives of the Eternally Besought One and being a beautiful mirror to the beauty of Divine oneness. It has made happy and pleased the universe and all conscious beings. Furthermore, through this Light and sacred fruit, it shows that man is not merely bewildered, wretched, impotent, impoverished, with endless needs and innumerable enemies, ephemeral and impermanent, which is like the state of misguidance; it shows man in his true form of being a miracle of the Eternally Besought One’s power on ‘the most excellent of patterns,’ a comprehensive copy of the Eternally Besought One’s missives, an addressee of the Pre-Eternal and Post-Eternal Monarch, the special bondsman, the admirer and friend of His perfections, the lover bewildered at His beauty, and a beloved guest appointed to eternal Paradise. It has filled all human beings who are true human beings with infinite joy and infinite longing.

SECOND FRUIT

This fruit has brought to jinn and man as a gift the fundamentals of Islam, and first and foremost the prescribed prayers, (Bayhaqi, Dala’il al-Nubuwwa, iii, 406; al-Sunna al-Kubra, iv, 362.) which constitute those things pleasing to the Sustainer, the Ruler of Pre-Eternity and Post-Eternity, Who is the Maker of beings, Owner of the universe, and Sustainer of all the worlds. To discover the things that please Him brings such happiness it cannot be described. For how eager is everyone to find out, from a distance, the desires of a powerful benefactor or generous king, and if they find out, how delighted they are. They say longingly: “If only there was some means by which I could communicate with that personage directly. If only I could learn what he wants of me. If only I knew what would please him that I could do.” Man, then, should understand just how necessary it is to be desirous and eager to discover the wishes and pleasure of the Ruler of Pre-Eternity and Post-Eternity. For all beings are in the grasp of His power, and the beauty and perfections to be found in all beings are but pale shadows in relation to His beauty and perfection, and being needy for Him in innumerable ways, man constantly receives countless numbers of His bounties.

Thus, as a direct fruit of the Ascension, Muhammad (PBUH) heard with utter certainty what it is that pleases the Monarch of Pre-Eternity and Post-Eternity, behind seventy thousand veils, and returning, brought it as a gift to mankind.

Indeed, how curious is man to learn the conditions on the moon. If someone was to go there and return bringing news of it, both what self-sacrifice he would display, and, if he was to understand the conditions there, how he would be overcome by wonder and curiosity. But the moon is merely touring in the domain of a Lord of such dominion that it encircles the globe of the earth like a fly, and the globe flies round the sun like a moth, while the sun is one lamp among thousands and is just a candle in a guest-house of that Glorious Lord of All Dominion. Thus, Muhammad (PBUH) saw the works and wonders of art and treasuries of mercy in the everlasting realm of this All-Glorious One, and he returned and informed mankind. And so, if mankind does not listen to him with complete wonder, curiosity, and love, you can understand how contrary to reason and wisdom is their attitude.

THIRD FRUIT

Muhammad (PBUH) saw the treasury of eternal happiness, obtained the key, and brought it as a gift to jinn and men. Yes, through the Ascension, he saw Paradise with his own eyes and witnessed the eternal manifestations of the All-Glorious and Merciful One’s mercy; he understood eternal happiness with absolute and utter certainty and brought as a gift to jinn and men the good news of its existence. If wretched jinn and men imagine themselves and all beings to be in the soul-searing situation of an unstable world amid the upheavals of decease and separation, being poured with the flood of time and motion of particles into the oceans of non-existence and eternal separation, it cannot be described how precious and enheartening such good news is in the ears of ephemeral jinn and men, who thus supposed themselves to be condemned to eternal annihilation. If, at the moment he is to be executed and sent to non-existence, a man is pardoned and given a palace in proximity to the king, what great joy this would cause him. So, gather up all such joy and happiness to the number of jinn and men and then evaluate this good news.

FOURTH FRUIT

Just as he himself sampled the fruit of the vision of Divine beauty, so did he bring to jinn and men the gift of this fruit being attainable by all believers. You may understand from the following how delightful, pleasing, and exquisite a fruit this is. Everyone of fine perception loves one who possesses beauty and perfection and is benevolent, and his love increases proportionately to their degrees; it reaches the degree of worship and a pitch whereat he would sacrifice his very life. On seeing that person only once, his love becomes such he would sacrifice the world. However, in relation to the beauty, perfection, and benevolence of God Almighty, the beauty, perfection and benevolence of all beings are not the equivalent of even a few tiny sparks in relation to the sun. That is to say, if you are a true human being, you may understand how delightful and fine a fruit it is and what happiness and joy it brings to receive in eternal happiness the vision of the All-Glorious One of Perfection, Who is worthy of boundless love, infinite longing, and being gazed upon eternally.

FIFTH FRUIT

Man’s being the precious fruit of the universe and the petted beloved of the Maker of the universe was understood through the Ascension, and he brought this fruit to jinn and men. This fruit raises man, an insignificant creature, a weak animal, an impotent conscious being, to an elevated rank of pride above all the beings in the universe. It gives man indescribable pleasure and joyful happiness. For if it is said to an ordinary private: “You have been promoted to the rank of field marshal,” how delighted he will be. But wretched man is an ephemeral, impotent ‘rational animal’ who constantly suffers the blows of decease and separation. If then he is told that not only will he make excursions and tours with the speed of imagination and breadth of the spirit in an eternal never-ending Paradise within the mercy of an All-Compassionate and Generous Merciful One, and journey in the mind in accordance with all the desires of his heart in both the outer dimensions of things and those dimensions that look directly to their Creator, but that he will also behold the vision of Divine beauty in eternal happiness, you can imagine what a profound joy and true happiness a human being who has not fallen from the level of humanity would feel in his heart. We shall show you through two short comparisons the great value in one or two further fruits.

For example, you and I are together in a certain country. We see that everything is hostile to us and to each other, and is strange to us. Everywhere is full of ghastly corpses. The sounds to be heard are the weeping of orphans and the lamentations of the oppressed. So if someone appears when we are in that situation bringing good news from the king of the country by which those of his subjects who were strange to us assume the form of friends and the enemies turn into brothers, and the ghastly corpses are seen to be worshipping and praising and glorifying in deep humility and submission; and if the piteous weeping becomes praise and exaltation and cries of “Long live the king!”, and the deaths and plunder and pillage are transformed into demobilizations and release from duty; and if we join the general joy to our own joy, you will certainly understand how joyful and happy that news is. Thus, when the beings in the universe are considered with the eye of misguidance, as they were before the light of belief, which is one fruit of the Ascension of Muhammad (PBUH), they are seen to be strange, menacing, troublesome, dreadful, terrifying corpses the size of mountains, while the appointed hour is severing people’s heads and casting them into the pit of eternal, never-ending nothingness. Although misguidance interprets all the voices as being lamentations occasioned by separation and decease, the truths of the pillars of belief, which are fruits of the Ascension, show you that just as beings are brothers and friends to you and praisers and glorifiers of the All-Glorious One, so are death and decease a demobilization and discharge from duties; in reality those voices are all glorifications of God.

The Second Comparison: You and I are in a place resembling a vast desert. There is a sand-storm in the sea of sand and the night is so black we cannot see even our hands. If suddenly, without without friend or protector, hungry and thirsty, we were despairing and giving up hope, a person was to pass through the curtain of blackness and approach us bringing a car as a gift; and if he was to seat us in it, and then instantly install us in a place like Paradise where our future was secure, food and drink ready prepared, and where we had a most kindly and sympathetic protector, you can understand how pleased we would be.

Thus, that great desert is the face of this world. The sea of sand consists of beings and wretched man, who are tossed around by the force of the flood of time and the motion of particles within events. All human beings see the future with the eye of misguidance, enveloped in terrifying darkness, and their hearts are harrowed with anxiety. They know no one they can make hear their cries for help. They are infinitely hungry, infinitely thirsty. However, when this world is seen in terms of things pleasing to God, which is a fruit of the Ascension; that is, it is seen to be the guest-house of Someone exceedingly generous, and human beings are seen to His guests and officials, and the future to be as delightful as Paradise, as sweet as mercy, as shining as eternal happiness, you will understand what a delightful, exquisitely sweet fruit it is. (Badiuzzaman Said Nursi, The Words).

[pooma-islam]

𝗙𝗢𝗨𝗡𝗗𝗔𝗧𝗜𝗢𝗡𝗦 𝗙𝗢𝗥 𝗦𝗨𝗦𝗧𝗔𝗜𝗡𝗔𝗕𝗟𝗘 𝗗𝗘𝗩𝗘𝗟𝗢𝗣𝗠𝗘𝗡𝗧 தமிழில்

(𝗨𝗡 𝗦𝗗𝗚 𝗚𝗢𝗔𝗟𝗦 ⁱˢˡᵃᵐⁱᶜ ᵖᵉʳᶜᵉᵖᵗⁱᵒⁿ)

𝗦𝘁𝗿𝗶𝘃𝗶𝗻𝗴 𝗳𝗼𝗿 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗮𝘀 𝗮𝗻 𝗮𝗰𝘁 𝗼𝗳 𝘄𝗼𝗿𝘀𝗵𝗶𝗽

In Islam, seeking knowledge is considered a noble and virtuous endeavour, as reflected in the words of the Prophet Muhammad (PBUH): “Seeking knowledge is an obligation upon every Muslim.” (Sunan Ibn Majah). This perspective frames education as more than just a worldly pursuit; it becomes an act of worship (‘ibadah) aimed at improving oneself and serving society.

However, Islam acknowledges that life is a test, and the pursuit of knowledge may be fraught with challenges. When students experience the pressures of academia, they are encouraged to turn to Allah (SWT) for strength, patience (sabr), and perseverance. The Qur'an reminds us, “ So verily, with the hardship, there is relief.” reassuring believers that every difficulty will be followed by ease and urging them not to give up hope.

𝗕𝗮𝗹𝗮𝗻𝗰𝗶𝗻𝗴 𝗮𝗰𝗮𝗱𝗲𝗺𝗶𝗰 𝘀𝘂𝗰𝗰𝗲𝘀𝘀 𝘄𝗶𝘁𝗵 𝘀𝗽𝗿𝗶𝘁𝘂𝗮𝗹 𝗮𝗻𝗱 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝘄𝗲𝗹𝗹 𝗯𝗲𝗶𝗻𝗴

One of the greatest challenges students face today is achieving balance. Islam teaches the importance of moderation and discourages excess in any endeavour, including studies. The Prophet Muhammad (PBUH) said, “Your body has a right over you, your eyes have a right over you, and your spouse has a right over you.” This hadith underscores the need to balance academic pursuits with physical health, family obligations, and spiritual practices like *Salah* (prayer), which offers a moment of spiritual grounding and mental clarity five times a day

Neglecting one's spiritual and physical health in the pursuit of success can lead to burnout, anxiety, and loss of focus. Islam emphasizes self-care, connection with the Creator, and remembering that success ultimately comes from Allah (SWT)

𝗖𝗼𝗽𝗶𝗻𝗴 𝘄𝗶𝘁𝗵 𝗽𝗿𝗲𝘀𝘀𝘂𝗿𝗲 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘁𝗮𝘄𝗮𝗸𝗸𝘂𝗹 𝗮𝗻𝗱 𝗱𝘂𝗮

Modern students often grapple with immense pressures to excel in multiple aspects of life. Islam offers powerful tools for managing such stress, including Tawakkul (placing trust in Allah) and Dua (supplication). Tawakkul involves making sincere efforts and leaving the outcomes to Allah’s wisdom, recognizing that ultimate success and failure are determined by Him alone. “And whosoever relies upon Allah – then He is sufficient for him.” (Qur'an).

Students are encouraged to make dua, asking Allah for ease in their studies, the ability to focus, and success in their endeavors. Turning to Allah in moments of stress can offer profound relief, knowing that one's struggles are acknowledged and that divine support is always near.

𝗔𝗱𝗱𝗿𝗲𝘀𝘀𝗶𝗻𝗴 𝗳𝗶𝗻𝗮𝗻𝗰𝗶𝗮𝗹 𝗰𝗵𝗮𝗹𝗹𝗮𝗻𝗴𝗲𝘀 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗰𝗵𝗮𝗿𝗶𝘁𝘆 𝗮𝗻𝗱 𝗰𝗼𝗺𝗺𝘂𝗻𝗶𝘁𝘆 𝘀𝘂𝗽𝗼𝗿𝘁

Financial constraints are a major issue for many students. In Islam, the well-being of individuals is viewed as a community responsibility. Zakat (obligatory charity) and Sadaqah (voluntary charity) play a vital role in ensuring that those who are struggling receive assistance. Wealthier members of the community are encouraged to support students in need, helping to ease their financial burdens and enabling them to focus on their education.

Additionally, Prophet Muhammad (PBUH) highlighted the reward of supporting others: “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter.” (Muslim). By fostering a supportive community, Islamic societies can help students thrive academically and spiritually.

𝗨𝘀𝗶𝗻𝗴 𝘁𝗲𝗰𝗵𝗻𝗼𝗹𝗼𝗴𝘆 𝗠𝗶𝗻𝗱𝗳𝘂𝗹𝗹𝘆

While technology is a valuable tool for education, it also presents distractions and challenges that can negatively impact students’ lives. Islam promotes mindfulness and conscious usage of time, reminding believers that every moment is a trust from Allah (SWT). Students are encouraged to be vigilant with their use of social media and digital platforms, prioritizing beneficial knowledge and avoiding harmful comparisons and distractions. The concept of muraqabah (self-awareness of Allah’s presence) can serve as a guiding principle, reminding students to align their actions with their faith.

𝗔 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝘃𝗲 𝗲𝗳𝗳𝗼𝗿𝘁 𝗳𝗼𝗿 𝗹𝗮𝘀𝘁𝗶𝗻𝗴 𝘀𝗼𝗹𝘂𝘁𝗶𝗼𝗻𝘀

The Prophet Muhammad (PBUH) emphasized community bonds by stating, “ The believers, in their mutual kindness, compassion, and sympathy, are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (hadith). Addressing the challenges faced by modern students requires the active involvement of families, educators, and communities, striving to create environments that prioritize holistic well-being.

Islamic principles encourage students to seek knowledge with sincerity, strive for balance, and rely on Allah’s guidance. By integrating these teachings into their daily lives, students can transform challenges into opportunities for spiritual and personal growth.

அறிவைப் பெறுவதற்கான முயற்சி ஒரு வழிபாட்டு செயலாக

இஸ்லாமில், அறிவைப் பெறுவது ஒரு உயர்ந்த மற்றும் நற்பண்பான முயற்சியாகக் கருதப்படுகிறது. நபி முஹம்மது (ஸல்) அவர்கள் கூறியதுபோல்: “அறிவைப் பெறுவது ஒவ்வொரு முஸ்லிமுக்கும் கடமையாகும்.” (சுனன் இப்னு மாஜா). இந்தக் கண்ணோட்டம் கல்வியை வெறும் உலகியலான முயற்சியாக மட்டுமல்லாமல், தன்னை மேம்படுத்தவும் சமூகத்திற்கு சேவை செய்யவும் நோக்கமாகக் கொண்ட ஒரு வழிபாட்டு செயலாக (இபாதா) மாற்றுகிறது.

ஆனால், இஸ்லாம் வாழ்க்கை ஒரு சோதனை என்று ஒப்புக்கொள்கிறது, மேலும் அறிவைப் பெறுவதற்கான முயற்சி சவால்களால் நிரம்பியிருக்கலாம். மாணவர்கள் கல்வி நிறுவனத்தின் அழுத்தங்களை அனுபவிக்கும் போது, அவர்கள் அல்லாஹ்விடம் (ஸ்டி) வலிமை, பொறுமை (சப்ர்) மற்றும் பொறுமையை நாட வேண்டும். குர்ஆன் நமக்கு நினைவூட்டுகிறது, “ஆகையால், கஷ்டத்துடன் நிச்சயமாக நிவாரணம் உண்டு.” ஒவ்வொரு சிரமத்திற்கும் பின் இலகுவாக இருக்கும் என்று நம்பிக்கையிழக்காமல் நம்பிக்கையுடன் இருக்குமாறு நம்பிக்கையாளர்களை உற்சாகப்படுத்துகிறது.

▪️கல்வி வெற்றியை ஆன்மீக மற்றும் தனிப்பட்ட நலனுடன் சமநிலைப்படுத்துதல்

இன்றைய மாணவர்கள் எதிர்கொள்ளும் மிகப்பெரிய சவால்களில் ஒன்று சமநிலையை அடைவது. இஸ்லாம் மிதவாதத்தின் முக்கியத்துவத்தை கற்பிக்கிறது மற்றும் எந்த முயற்சியிலும் அதிகப்படியானதைத் தவிர்க்குமாறு அறிவுறுத்துகிறது. நபி முஹம்மது (ஸல்) அவர்கள் கூறினார்கள், “உங்கள் உடலுக்கு உங்களிடம் உரிமை உண்டு, உங்கள் கண்களுக்கு உங்களிடம் உரிமை உண்டு, உங்கள் துணைக்கு உங்களிடம் உரிமை உண்டு.” இந்த ஹதீஸ் கல்வி முயற்சிகளை உடல் ஆரோக்கியம், குடும்ப பொறுப்புகள் மற்றும் சலாஹ் (தொழுகை) போன்ற ஆன்மீக நடைமுறைகளுடன் சமநிலைப்படுத்துவதன் அவசியத்தை வலியுறுத்துகிறது, இது ஒரு நாளில் ஐந்து முறை ஆன்மீக நிலைத்தன்மை மற்றும் மன தெளிவை வழங்குகிறது.

வெற்றியை நாடுவதில் ஒருவரின் ஆன்மீக மற்றும் உடல் ஆரோக்கியத்தை புறக்கணிப்பது தளர்ச்சி, கவலை மற்றும் கவனக்குறைவுக்கு வழிவகுக்கலாம். இஸ்லாம் சுய பராமரிப்பு, படைப்பாளருடன் இணைப்பு மற்றும் வெற்றி இறுதியில் அல்லாஹ்விடமிருந்து (ஸ்டி) வருகிறது என்பதை நினைவூட்டுகிறது.

▪️தவக்குல் மற்றும் துஆ மூலம் அழுத்தத்தை சமாளித்தல்

நவீன மாணவர்கள் வாழ்க்கையின் பல்வேறு அம்சங்களில் சிறந்து விளங்குவதற்கான மிகப்பெரிய அழுத்தங்களை எதிர்கொள்கிறார்கள். இஸ்லாம் தவக்குல் (அல்லாஹ்வில் நம்பிக்கை வைப்பது) மற்றும் துஆ (வழிபாடு) ஆகியவற்றை உள்ளடக்கிய அழுத்தத்தை நிர்வகிக்க சக்திவாய்ந்த கருவிகளை வழங்குகிறது. தவக்குல் உண்மையான முயற்சிகளை மேற்கொண்டு முடிவுகளை அல்லாஹ்வின் ஞானத்திற்கு விட்டுவிடுவது, இறுதியில் வெற்றி மற்றும் தோல்வி அவரால் மட்டுமே தீர்மானிக்கப்படுகிறது என்பதை உணர்வது. “அல்லாஹ்வில் நம்பிக்கை வைக்கும் ஒருவருக்கு – அவர் அவருக்கு போதுமானவர்.” (குர்ஆன்).

மாணவர்கள் துஆ செய்ய ஊக்குவிக்கப்படுகிறார்கள், அவர்களின் படிப்பில் இலகுவாக, கவனம் செலுத்தும் திறன் மற்றும் அவர்களின் முயற்சிகளில் வெற்றி பெறுவதற்காக அல்லாஹ்விடம் கேட்க. அழுத்தத்தின் தருணங்களில் அல்லாஹ்விடம் திரும்புவது ஒருவரின் போராட்டங்கள் அங்கீகரிக்கப்படுகின்றன மற்றும் தெய்வீக ஆதரவு எப்போதும் அருகில் உள்ளது என்பதை அறிந்து ஆழ்ந்த நிவாரணத்தை வழங்க முடியும்.

▪️நிதி சவால்களை தானம் மற்றும் சமூக ஆதரவு மூலம் சமாளித்தல்

நிதி குறைபாடுகள் பல மாணவர்களுக்கு ஒரு முக்கிய பிரச்சினையாகும். இஸ்லாமில், தனிநபர்களின் நலன் சமூக பொறுப்பாகக் கருதப்படுகிறது. ஜகாத் (கடமையான தானம்) மற்றும் சதகா (தன்னார்வ தானம்) ஆகியவை சிரமப்படுபவர்களுக்கு உதவி கிடைக்கச் செய்வதில் முக்கிய பங்கு வகிக்கின்றன. சமூகத்தின் செல்வந்த உறுப்பினர்கள் உதவிய தேவை உள்ள மாணவர்களை ஆதரிக்க ஊக்குவிக்கப்படுகிறார்கள், அவர்களின் நிதி சுமைகளை இலகுவாக்கி, அவர்கள் கல்வியில் கவனம் செலுத்த உதவுகிறார்கள்.

மேலும், நபி முஹம்மது (ஸல்) அவர்கள் மற்றவர்களை ஆதரிப்பதற்கான பலனை வலியுறுத்தினார்கள்: “இந்த உலகின் துன்பமான அம்சங்களில் ஒரு நம்பிக்கையாளரின் துன்பத்தை நீக்குபவர், அல்லாஹ் அவரை மறுமை உலகின் சிரமங்களில் இருந்து மீட்பார்.” (முஸ்லிம்). ஆதரவு சமூகத்தை வளர்ப்பதன் மூலம், இஸ்லாமிய சமூகம் மாணவர்கள் கல்வி மற்றும் ஆன்மீக ரீதியாக வளர உதவ முடியும்.

▪️தொழில்நுட்பத்தை கவனமாகப் பயன்படுத்துதல்

தொழில்நுட்பம் கல்விக்கான மதிப்புமிக்க கருவியாக இருந்தாலும், இது மாணவர்களின் வாழ்க்கையை எதிர்மறையாக பாதிக்கக்கூடிய கவனச்சிதறல்கள் மற்றும் சவால்களை வழங்குகிறது. இஸ்லாம் நேரத்தை கவனமாகவும் உணர்வுபூர்வமாகவும் பயன்படுத்துவதைக் கற்பிக்கிறது, ஒவ்வொரு தருணமும் அல்லாஹ்வின் (ஸ்டி) நம்பிக்கை என்று நம்பிக்கையாளர்களுக்கு நினைவூட்டுகிறது. மாணவர்கள் சமூக ஊடகங்கள் மற்றும் டிஜிட்டல் தளங்களைப் பயன்படுத்துவதில் விழிப்புடன் இருக்க ஊக்குவிக்கப்படுகிறார்கள், பயனுள்ள அறிவை ம��ன்னுரிமை கொடுத்து, தீங்கு விளைவிக்கும் ஒப்பீடுகள் மற்றும் கவனச்சிதறல்களைத் தவிர்க்க வேண்டும். முராகபா (அல்லாஹ்வின் இருப்பின் சுய விழிப்புணர்வு) என்ற கருத்து வழிகாட்டும் கொள்கையாக செயல்பட முடியும், மாணவர்கள் தங்கள் செயல்களை தங்கள் நம்பிக்கையுடன் இணைக்க நினைவூட்டுகிறது.

▪️நீடித்த தீர்வுகளுக்கான கூட்டுப்பயிற்சி

நபி முஹம்மது (ஸல்) அவர்கள் சமூக பிணைப்புகளை வலியுறுத்தி கூறினார்கள், “நம்பிக்கையாளர்கள், அவர்களின் பரஸ்பர அன்பு, கருணை மற்றும் இரக்கத்தில், ஒரு உடலின் போல் உள்ளனர். ஒரு உறுப்புக்கு துன்பம் ஏற்பட்டால், முழு உடலும் விழிப்புணர்வு மற்றும் காய்ச்சலுடன் பதிலளிக்கிறது.” (ஹதீஸ்). நவீன மாணவர்கள் எதிர்கொள்ளும் சவால்களை சமாளிப்பது குடும்பங்கள், கல்வியாளர்கள் மற்றும் சமூகங்களின் செயல்பாட்டைத் தேவைப்படுத்துகிறது, முழுமையான நலனை முன்னுரிமை கொடுக்கும் சூழல்களை உருவாக்க முயற்சிக்கிறது.

இஸ்லாமிய கொள்கைகள் மாணவர்களை உண்மையுடன் அறிவைப் பெற, சமநிலையை நாட, மற்றும் அல்லாஹ்வின் வழிகாட்டுதலின் மீது நம்பிக்கை வைக்க ஊக்குவிக்கின்றன. இந்தக் கற்பனைகளை தங்கள் தினசரி வாழ்க்கையில் ஒருங்கிணைப்பதன் மூலம், மாணவர்கள் சவால்களை ஆன்மீக மற்றும் தனிப்பட்ட வளர்ச்சிக்கான வாய்ப்புகளாக மாற்ற முடியும்.