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haticesultanas · 4 months ago

Note

I am really glad that you have answered my analysis of Ümmügülsüm Sultan as daughter of Ahmed I.

I have investigated Sultanas for 3 years for now and I want to share my findings about daughters of Bayezid II that are kinda new ones... I want to hear your comments.

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In work Şehzade Korkud (ca. 1468-1513) and the Articulation of Early 16th Century Ottoman Religious Identity on page 60 (note 43), it is said that İlaldı Sultan was said to be own sister of Selim I. Additionally, in work The marriage of Ibrahim Pasha on page 25, it is said that Ferhad Pasha and Ahmed Pasha were pashas from Selim’s household; one married his daughter and another his sister. Ahmed Pasha was on strong positions even through reign of Selim I, so... But, I think that he was not the first husband of İlaldı; as she was Selim’s sister, she must had been older than him and probably she got married when he was sent to province (1487) if not earlier.

There are multiple suggestions and claims of Sofu Fatma Sultan’s marriages. Öztuna claims that her first marriage was in 1482 to Mirza Mehmed Pasha (d. August 1517, who was remarried in 1513 to Şahnisa Sultan); Alderson in his tables claim that she was married in 1489 to son of Koca Davud Pasha, Mustafa Pasha (d. 1524), which J. Dumas also confirmed at the end of the 2013 book at page 477. She was married to Güzelce Hasan Bey at sometime, but in work Şehzade Korkud (ca. 1468-1513) and the Articulation of Early 16th Century Ottoman Religious Identity on page 55 (note 23) it is stongly claimed that in late 1504 she was still married to Hasan Bey, but in June she was reffered as former wife of Hasan Bey. In Dumas’s 2013 book, somewhere I have found that she says that she remarried after Hasan Bey to certain Ahmed Pasha, but I couldn’t find it now. If all these four marriages happened, if you ask me, at least in two cases marriage ended with a divorce.

In work Wolf on the Border: Yahyapaşaoğlu Bali Bey (?-1527) by Fodor, it is strongly claimed that gift records show Yahya Pasha was married in 1501/02 to Aynışah Sultan, and that Bali Pasha was her stepson who married her daughter in 1508. I strongly consider suggestion of historians that Aynışah was Şirin Hatun’s daughter FALSE. They consider her being buried beside her grandmother and father, although it is Şirin Hatun’s granddaughter Aynışah Sultan (who was buried there when she died in 1540). Aynışah Sultan was married in 1489 to her first cousin Ahmed Bey, who was 13 years old at the time. I consider Aynışah to be similar in age of her husband (thus being born in 1475/76), because if she was Abdullah’s own sister, she was born before 1464, which would mean she was twice as old as her husband, which is unimaginable to me.

Serbian historian Gliša Elezović claimed that Bayezid II’s daughter Hümaşah Sultan was remarried after death of her husband Bali Pasha to governor of Skopje Mustafa Pasha. Later, one of the historians made work about Çoban Mustafa Pasha, who was governor of Skopje during reign of Bayezid II and claims that he was Hümaşah’s second husband, and that after her death he remarried Selim I’s daughter Hafsa Sultan in 1517. With Hümaşah Sultan he had four daughters, see on second page: https://acikerisim.fsm.edu.tr/xmlui/bitstream/handle/11352/1785/%C4%B0brahimgil.pdf?sequence=1&isAllowed=y

Additionally, beside four daughters with Mustafa Pasha, Hümaşah Sultan had a son Hüseyinşah Bey, who died in 1566 and was from Karlizade family. Elezović also confirmed this, but also in work Journal of Turkish Studies 39 (2013), on page 248 this information is confirmed. But his father must have been from Karlizade family, and there was one of Bayezid II’s damads named Karlizade Mehmed Bey who was governor and still alive in 1511. In this document about provincial governors and damads of Bayezid II, he is reffered as II. Bayezid'in damatlarından Mehmed Bey bin Karlı'dır. Obviously, she divorced one of them…

In Fisher’s book The foreign relations of Turkey 1481-1512 we have two interesting informations; in 1481 there were recorded four sons-in-law of prince Bayezid (p. 17; note 33):

Hersekli Ahmed Pasha (Hundi Sultan lol); Sinan Pasha (Ayşe Sultan lol), Kasim aga-aga of the jannisaries and Rüstem pasha-janissary pasha. Are you able to find out what were names of wifes of other two pashas?

On page 93 of the same book:

It was not usual custom in Turkey to give daughters of the sultan to foreign princes, but Bayezid disregarded this usage and married two daughters outside the empire. One he had given to Amed Mirza of Persia, and now he cemented the friendship between Turkey and Egypt by sending a daughter to Cairo. This was in 1501, and the next year ambassadors were exchanged to discuss the affairs of Persia and the Syrian frontier.

In book Struggle for Domination in the Middle East by Shai Har-El (p. 215):

In 1501 Bayezid sent his daughter to marry the newly-enthroned Mamluk Sultan Kansu al-Gawri, thus confirming a peaceful relation between the two states. The following year, in the late 1502 Bayezid agreed to peace with Venice in order to free himself to deal with new problems emerging the East.

But, if you read Alderson’s tables (last note in tables of Bayezid II), he cites some source I couldn’t understand from Ulucay and says that this Sultana who married Kansuh was later accused of adultery. Nothing shocking to me as Kansuh al-Gawri was 60 years old at the time, and this Sultana was young. But I am dying to know what was her name. Could you be able to find out?

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You’re welcome, it was a very interesting read :D

I have to tell you in advance that it’s been a long time since I studied anything different from the Sultanate of Women so I may make mistakes or I may not know well what we’re talking about. Please, bear with me.

It's going to be very long, I'm sorry

If you don’t mind, I’m going to summarise what you said:

According to Nabil Al-Tikriti in Şehzade Korkud (ca. 1468-1513) and the Articulation of Early 16th Century Ottoman Religious Identity (p. 60, n. 43), İlaldı Sultan was “said to have been Selim’s full sister”

She married Ahmed Ağa (> Hâin Ahmed Paşa), who came from Selim I’s household and was one of his favourites (According to Öztuna, he was executed in Cairo)

According to Uluçay she must have died around 1518 because she doesn’t figure among the princesses who received a stipend from Selim I on that date

Sofu Fatma Sultan: she married Güzelce Hasan Bey (m. before late february 1504-june or before june 1506) and had a daughter with him. She married Ahmed Bey bin Ali Bey bin Mesih Paşa (Uluçay, p. 49). Her son Mehmed Çelebi later married Ayse Sultan daughter of Şehzade Alemşah.

According to Uluçay (via Sakaoglu), it’s not true that she had married Mustafa Bey, son of Grand Vizier Davud PashaYou may be right that she had a previous husband before Güzelce Hasan Bey because according to Uluçay she only had a daughter with him. He didn’t know her son Mehmed Çelebi’s father but that seems to mean she had another husband. Still, according to Uluçay, Sofu Fatma Sultan was also the wife of Ahmed Bey bin Ali Bey bin Mesih Paşa but both Sakaoglu and Oztuna maintain that he was the husband of her daughter instead.

Yes, so, about Dumas’ dissertation… Her family trees were not made by her, she simply reported what Alderson or Uluçay said in their books, so they’re not exactly sources. It can be seen in the fact that she never attempts to identify the princesses she finds in harem registers. For example, in her dissertation she says that “Gevherhan” was a daughter of Murad III with a concubine of non-haseki status (in reality that Gevherhan is Gevherhan binti Selim II, who had a long life) but she didn’t put her in the family trees at the end.

Aynışah Sultan: she first married Akkoyunlu Damad Göde Ahmed Bey in 1490, the marriage lasted until 1497 (when Ahmed Bey was killed during an uprising in Azerbaijan, where he had gone earlier that year to reclaim the throne of his grandfather, Akkoyunlu ruler Uzun Hasan). With Ahmed Bey, Aynışah had two daughters, Hanzade and an unnamed daughter who married her cousin Şehzade Alaeddin, son of Şehzade Ahmed. According to Öztuna, she also had a son: Sultân-zâde Zeynel Mîrzâ Bey. She secondly married Malkoçoğlu Dâmâd Yahyâ Pasha at the turn of the century (or 1501/1502). At the time, Yahya Pasha already had seven sons: Bali, Mahmud, Mehmed, Sinan, Ahmed, İskender, and Mustafa, who were all adults when their father married into the imperial family. In 1508, Yahya Pasha’s eldest son Bali Bey married one of Aynışah’s daughters from her previous marriage. The marriage was unhappy because the princess had several affairs, and did not produce any legitimate issue.

Akkoyunlu Damad Göde Ahmed Bey was the son of Gevherhan Sultan binti Mehmed II and Dâmâd Uğurlu Mehmed Mirza/Pasha. He was born in 1476 and was therefore 14 yo when he married Aynışah.

Hüma/Hümaşah Sultan: she firstly married Dâmâd Antalyalı Balı Paşa around 1482. After his death in 1494, she married Çoban Mustafa Paşa with whom she had four daughters: Huma, Hani, Şahzeman, and Ümmi Hatun (according to Mehmet Z. İbrahimgil in Makedonya'da Gazi Mustafa Paşa'nın Vakıf Malları). After Hümaşah Sultan’s death (1504??), Çoban Mustafa Pasha married Selim I’s daughter Hafsa.

The marriages of Selim I’s daughters are a mess, to say the least, so I won’t get into it. Turan says ��In 1517 Mustafa Pasha married the widow of Bostancıbaşı Iskender Pasha, whom Selim had executed in 1515”. Öztuna gives these husbands to Hafsa, though he didn’t identify the bostancıbaşı: “=1. Dâmâd Fülân Ağa, bostâncıbaşı, executed by Yavuz. =2. Dâmâd Gaazî Çoban Mustafa Paşa (executed 20.8.1523) b. İskender Paşa (ölm. 1506)” I could not find any of Elezović’s works so I don’t know which his sources were. Grygor Boykov in Karlizâde ‘Ali Bey: an Ottoman Dignitary’s Pious Endowment and the Emergence of the Town of Karlova in Central Bulgaria (which is the essay in the Journal of Turkish Studies you mentioned) gives this information:

Another relative, one Hüseyin Şah Bey, who is known to have been an offspring of the Ottoman princess Huma Şah Sultan and of a member of the Karlizâde family, built in 1553/1554 in the village of Saray (near Skopje) a mosque, medrese, and a bridge over the river Vardar. He was buried there in 1566/1567 in a highly monumental mausoleum that almost rivals in size the mosque.

without sources, unfortunately.

The essay you mentioned is İlhan Gök’s İnamat Defteri’ndeki Verilere Göre 16. Yüzyılın İlk Çeyreğinde Osmanlı Eyalet ve Sancak Yöneticileri, where he repeatedly says that Mehmed Bey bin Karlı was a damad of Bayezid II.

Do you think she married Mehmed Bey bin Karlı before Çoban Mustafa Pasha? This Mehmed Bey was governor of İlbasan from 23 July 1505 to 21 March 1507, governor of Alaiye from 9 March 1509 to 15 October 1509, and governor of Vulçıtrın from 6 July 1510 to 7 December 1511. If Hümaşah had only a son with him, Hüseyin Şah Bey, this marriage could have been a short one. On the other hand, the marriage with Çoban Mustafa Pasha must have been longer since they had 4 daughters.

About Fisher’s book:

Kasim, aga of the janissaries (DaLezze*,* p. 164*);* Rustem, janissary pasha (DaLezze, p. 179); Hersekoglu Ahmed, beylerbey of Rumelia (Spanduguino, p. 170; P. Giovio, "Informatione di Paulo Giovio vescovo di Nocera, a Carlo Quinto Imperatore Auguisto” in Dell’historia universale dell’origine et imperio de Turchi [Sansovino, ed], p. 218r); and Sinan, beylerbey of Anatolia (Hammer, III, 339) were all related to Bayezid by marriage.

“DaLezze” is the Historia Turchesca whose paternity is disputed, but Italian historians say it was not written by Donato Da Lezze. In any case, I don’t have it so I can’t read what he said about these men.

So, Mehmed II died in 1481, and this note refers to when Bayezid was trying to reach Istanbul before Cem so he could claim the throne for himself.

Oztuna, in Devletler ve Hanedanlar , lists the Janissaries commanders. Between 1451 and 1515 Mehmed II had abolished the commander of the Janissaries, leaving only the segbânbaşı, that is his deputy.

Hasan Ağa (1451-), 'Abdurrahmân Ağa, Balaban Ağa, Trabzonlu Mehmed Bey, Yâ'qûb Ağa (-1462), Ramazân Ağa, Karagöz Mehmed Ağa, Ibrâhîm Ağa (1485), a different Karagöz Ağa (1497), Yûnus Ağa (1502), Balyemez 'Osmân Ağa (-1515).

It’s Selim I (in 1515) who restored the commander of the Janissaries and gave him a seat in the Divan.

Anyway, if we believe Oztuna to be accurate, there are no Kasim or Rustem during these years. The first Rustem I encountered was “Güzelce Rüstem Ağa 1531-1533”, who was a damad according to Alderson (but his source is Fisher...).

I don’t know anything about a marriage between an Ottoman princess and Qansuh II al-Ghawri, but I’ve found that Cem’s daughter Gevhermelik married An-Nasir Muhammad ibn Qaitbay in 1495.

So, the sources Alderson mentions are articles Uluçay published in Yeni Tarih Dünyası, which is a magazine and not really a scientific journal but that’s how Ottoman history was first spread in the 1950s:

Popular history journals had been a part of a widespread genre in Turkey whose growing population of readers was committed to historical knowledge rooted in nationalist Kemalist ideology and it’s advancement of a particular version of historical discourse. Such journals were published from the beginning of the twentieth century both by political parties and private owners. However they began to proliferate in the 1950s, partly as a result of the relaxation of the political system that had an effect on intellectual life in Turkey. […] Unlike strictly academic historical research, reaching a much more limited readership, popular historical texts can serve the purpose of spreading nationalist ideology to wider populations, and fulfill the need for a “history of the people”. In Turkey during the 1950s and 60s, popular historical literature was produced in the framework of the new Ottoman-centered historical discourse, and managed to reach populations of Turkish readers less exposed to academic historical discourse and less influenced by Kemalist reforms, i.e. non-elite classes. — Ruth Barzilai-Lumbroso, Turkish Men and the History of Ottoman Women: Studying the History of the Ottoman Dynasty’s Private Sphere Through Women’s Writings.

As for your last question, I think the woman accused of adultery is not the same princess who married the Mamluk sultan:

they’re two different notes referring to two different women:

Even without this inter-dynastic marriage between an Ottoman princess and a Mamluk Sultan (which I couldn’t confirm, not even by reading Marino Sanuto’s Diarii), there is so much information about Bayezid II’s daughters.

It was very interesting to read and research, thank you :D

#ask post #ottoman history #kehribar-sultan

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soapier · 5 months ago

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when it rains, it pours *ੈ✩‧₊˚ jschlatt, ted nivison

002. whatever.

link to 001. welcome back, slut!

constance mcmahon

today's the day of the party, and connie couldn't be more excited. she'd already picked out her outfit, invited her friends, and helped clean and decorate; all there's left to do is get ready, pregame and wait for people to show up.

she leaned forward, already cross-legged on the bathroom counter, tweezers poised to snag any loose eyebrow hairs she could pick out. music played off her speaker, and she could hear ted humming along to it in the shower. pausing for a sip of the rather heavy-handed jack and coke schlatt had made for her (quite the bartender!), she heard her phone buzz.

dayna:

what are u wearing tn?

connie:

jeans n a little green top, nothing special

do yk if hasan's coming tn? he never confirmed

dayna:

no clue

buuut i'll see u later!!!

with a groan of annoyance, connie threw her head back before continuing the attack on her eyebrows. the shower stopped and she watched as ted's hand snaked out to grab his towel, before emerging with it around his waist.

"what was that for?" he shot her a look, stealing a sip of her drink as she explained. "i, like, really want hasan to come tonight, because i think he's really cute, or whatever, but also don't say anything or i'll kill myself, but he like, he hasn't told me if he's coming and if i shaved for nothing i'm gonna be pissed!"

"someone got over alex fast," there was a tinge of annoyance, almost judgement in his voice, and he was suddenly stone-faced, fixing his hair in the mirror beside her. connie couldn't help but drag her eyes down his torso, noticing the dangerously low towel, before snapping out of it and defending herself.

"listen, i know you think it's just a stupid girl thing," ted simply hummed in response, " but i do think he's cute, and while i don't want a relationship yet, i think he's sweet, and i'd let him hit, but not with this lack of communication."

"do whatever you think is best, cons," ted gave up on his hair, adding, "but i just don't think he's good enough for you. if you asked schlatt, i bet he'd say the same thing."

he closed the door behind him, leaving connie alone in the steamy bathroom, wondering just what the fuck that was about. ted's never acted like that before, especially not towards her. maybe he's just stressed about the party? whatever.

but ted not thinking hasan's good enough for her? is he her fucking dad? and schlatt agreeing, too, thats weird. she's fairly certain he would literally sell her off for the right price. she (finally) understood their distaste for alex, but isn't hasan their friend? connie didn't get it, and chose to simply focus on her makeup in the wake of his comment.

ੈ✩‧₊˚

the three roommates gathered at the folding table set up in their cramped living room, preparing to take a couple of shots before people started arriving.

"bro, why does it have to be tequila?" connie whined, shooting schlatt a dirty look. "because this is all that ted likes, so unless you'd like to shotgun a beer right now, i'd keep that pretty mouth of yours shut."

with that, the three raised their glasses to their lips in a race of who could get it down first, schlatt making fun of ted and connie's disgusted faces afterwards.

"fucking nasty!" connie complained, reaching for the seltzer she was using as a chaser. "don't be a baby, connie," ted told her, stealing a sip from yet another one of her drinks.

just as he finished, there was a knock at the door, signifying that the first of their guests had arrived.

"charlie!" connie squealed, darting over to greet the blonde man. though the two weren't particularly close, neither of them were super fond of crowds, meaning that they tended to spend a lot of time together at parties, at least when her ex-boyfriend wasn't around.

"conman!" the silly nickname never failed to make her smile. "no alex, tonight?" he sounded hopeful.

"even better," connie started, confusion creeping into charlies face. "no alex, ever."

charlie grinned and congratulated her. "are you a hugger? can i hug you? i am so happy for you, connie."

they shared a quick embrace, before charlie added, "i'm sorry if that was insensitive, it's just... that guy was a total dick!"

"so i've heard," connie laughed. "schlatt and ted shared the general consensus on him when i broke the news the other day."

she followed charlie to the sofa that had been shoved to the far side of the living room, catching one another up on their summers as more and more people filed in. once she was about five drinks deep, connie realized that she needed to go plug in her computer so it wouldn't die on aux, and excused herself from the conversation.

a friend of schlatt's, cooper, was tooling around with the queue from her laptop, not that she minded, it took the pressure off of her. they talked briefly, and she drunkenly giggled at a joke he made. connie ensured that her laptop was charging, and then spun on her heel, intending to grab herself another drink.

intending to.

instead, she walked straight into hasan.

"oh! hey, connie," he grinned, a hand finding the small of her back. "funny seeing you here."

"hilarious," she blew her bangs out of her face, shifting her weight towards him. "when did you get here? are you having fun?"

he guided her out of the kitchen, grabbing them both a can on the way. she read it, keystone light. ew. she looked up, eyes trailing a sharp jaw and broad shoulders, suddenly very aware of the arm gently wrapped around her torso.

a rap song played from the speakers on the counter, and connie wracked her brain for the name, anything to distract herself from either oogling hasan or being too forward. gotta play it cool, cons. be chill. she took a sip of the beer, making a face. it's definitely kanye, she concluded.

they joined the crowd in the living room, connie picking out familiar faces to ground herself. she saw schlatt dancing with her best friend in the corner, nothing too close, but close enough for her to take note. she saw ted in the corner with charlie, the two chatting animatedly.

connie felt hasan take her hand and spin her playfully as the chorus of "promiscuous" played throughout the house.

"i heard about you and alex," he said, leaning down so that she could hear over the noise. "if you need to talk, i'm always here."

connie felt her face heat up, his breath warm against her ear. "oh, thanks," she said, locking eyes with him, cheeks flushed red.

the pair danced for a while, before connie asked if hasan wanted to go for a smoke with her. agreeing, he grabbed her hand as she lead him up the stairs towards her bedroom.

halfway up, connie looked back to check in on hasan, or maybe she just wanted an excuse to look at him, but instead locked eyes with a cold-faced schlatt at the base of the stairs. breaking his stare, she watched as he walked off, and led hasan to her room, closing the door behind them.

"oh, feel free to sit down!" she gestured to her room rather grandly, giggling to herself as she got ready to roll. he took a seat right next to her on the bed, thighs touching as he watched her work.

"damn," connie hissed, "this is a lot harder when i'm drunk." she fumbled the paper again, dropping her project onto the tray.

she watched hasan's hand intently as he took the tray from her lap and set it aside. "we can try that again later?" he asked, brown eyes meeting hers. she felt his hand meet her jaw, guiding her up sweetly.

his lips met hers for possibly the hungriest kiss she'd ever felt. oh, she thought, this was way easier than i thought. melting into the moment, she almost didn't notice the banging on her door.

"connie!" she barely registered the voice calling her name from the other side of the door, pulling away from hasan for barely a second before her door bust open.

"connie!" schlatt's frame loomed large in the door frame.

"schlatt, what the fuck?" she slurred, feeling hasan take his hand out of her shirt.

"yeah, man, we're kind of busy here," hasan rubbed the back of his neck, clearly less than pleased with the situation.

schlatt sighed, saying, "hasan, you should go downstairs." he took a few steps forward to allow space for hasan to pass by, except for the fact that he's made no effort to get off of her bed. connie looked between the two, slightly slack-jawed, and utterly humiliated with the pissing contest taking place in her room.

"i said to fuckin' go downstairs!" there was a grit in his voice, and a couple more steps towards the pair.

clearing her throat, connie began to speak, "hasan, i'll catch up to you later, okay?" she searched his face for any sign of emotion, eyes pleading with him to just go, to avoid the fight that is clearly brewing.

with one more quick peck to her lips, he stood and promised to find her in a bit. connie watched him slink out of the room, schlatt closing the door behind him.

#jschlatt #schlatt fanfic #schlatt #ted nivison fanfic #ted nivison #lunch club #chuckle sandwich #cross posted on wattpad #its not very good #but i dont care #whatever

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fromjannah · 1 year ago

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What else would you like to see coming out of Unburied aside from the second season and spin off, if there is anything? Personally I just want a comic adaptation of Unburied that takes the casting choices into account so that it becomes actual canon that the characters aren't white, because there is another official Batman podcast where multiple VAs are poc that confirmed the characters as being white anyways in its comic adaptation and uhhhh that sucked

i agree completely!!! i feel bruce being black in unburied is Kind Of Fucking Important to the central message so i'd really hope a comics adaptation would explore that. there's also this fantastic winston duke interview where he calls the riddler an immigrant story because there's this idea of speaking in your own language and the world trying to figure you out (something along those lines) so of course i'd really love to see brown eddie as well!!

honestly anon beyond comics i just want a lot more thoughts on the creation process i want to hear about how the riddles were written i want INTERVIEWS!!! WITH WINSTON AND HASAN TOGETHER!!!!!!!!!!! as that one from last year is only available for like 5 min on a weird spotify podcast. i loveee behind the scenes shit like a little recording from inside the booth... i would go stupid go crazy.

#answered asks #batman unburied #anon

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thebanterboys · 2 years ago

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My thoughts on the drunk Banter episode

Okay so George told his drunk story first and it was about the first time he got blackout drunk cause he doesn’t drink that much (Sapnap disputes this and says he gets drunk a lot but George was only talking about being the really far gone type of drunk lol) It was when Hasan and Austin visited his London flat for Tommy’s Love or Host and offered him to go out and drink with them. Afterwards George got so drunk that he went to Austin’s hotel room and threw up in his toilet and slept on his floor. Then he had a flight to catch to Ireland for the Sam & Colby shoot but he was still drunk when he woke up and threw up outside on the sidewalk(?) He barely made his flight it sounds like. It’s so interesting to hear the backstory to that because I think Austin or Hasan talked about drinking with George before and how crazy he acted so I guess this confirms it lol I’m sure someone could pull up the airport picture a fan took with George before he left for Ireland as well.

Honestly from the drunk stories that were hinting at George that I’ve heard before I think this is about how I expected drunk George to act lmao He was so talkative! And more affectionate too which led to a lot of clips that I can foresee circling the dashboard for days hehe Also that anon was right-George is simply a lightweight! They said he gets drunk after just three shots. Foolish is the opposite apparently and Sapnap thinks he could down the whole bottle of Fireball lol

The Hannah Rose bit that they kept going back to with George texting her about how drunk they were was kinda funny

Karl said that when Sapnap gets drunk he gets “deep” like he’ll start blabbing about how much he loves his friends, aww.

Also once again I feel like I’m just being proven right with every new episode that comes out that Sapnap is jealous of KNF and their friendship like he literally said he just wanted to feel included when Karl kissed George’s scratch like he couldn’t be more obvious about it. He got cut off but I think he was also in middle of saying “I wanna be sandwiched” at some point lmao I kinda feel bad especially because Karl & George were sharing Karl’s bed together to watch Death Note over and over again. No word on what Sapnap was doing at the time

Anyway, I really enjoyed this episode and I’m surprised they included so much footage because Sapnap made it sound like it would be really short but they managed to keep it over half an hour long. Editors got a bonus too apparently lol

#Banter boys be bantering #this episode was fun it was a lot of cute cuddling #might upload some clips later

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sunnyworldwidelogistics · 5 months ago

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#Shipping to Saudi Arabia

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loverandservantoftheahlulbayt · 3 years ago

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🍃🕊🍃 Hazrat Abbas (as) 🍃🕊🍃

🍃🕊🍃 Birth and Early Life 🍃🕊🍃

Hazrat Abbas, was the first child of Umm-ul-Banin. With his birth, Medina shone and the whole world glittered. Waves of pleasures flowed in the family of ‘Ali (a), for the birth of their magnificent moon that would enlighten this world with his merits, and would add immortal glory to the numerous glories of the Hashemites.

As soon as Imam ‘Ali (a) was given the good news of the birth of this blessed child, he hurried to take him, kiss him frequently, and hold the Shariite ceremonies of newborns. The Imam (a) recited the azan (1) in his newborn’s right ear and recited the iqama (2) in the left. Hence, the first voice that penetrated this great newborn’s hearing was his father’s, stating:

Allahu Akbar (Allah is the Greatest)

La ilaha illa (A)llah (There is no god but Allah)

These great words, which are the message of all prophets and the melody of the God-fearing, found a ground in the inner self of al-’Abbas. These words later on became the most significant element of his personality. In his future, he would adopt the calling to the true application of these words for which he would lose all his limbs.

On the seventh day of birth, Imam ‘Ali (a) shaved the newborn’s hair and gave golden and silver alms as weighty as the cut hair. As he had done for al-Hasan and al-Husayn, Imam ‘Ali (a) slaughtered a ram as offering to God on behalf of his baby. These practices are adopted from the Prophet (S) whose words, practices, and confirmations are regarded as authoritative, together with the holy Koran, for Muslims.

🍃🕊🍃 Year of Birth 🍃🕊🍃

Historians 3 have confirmed that al-’Abbas was born on the fourth of Sha’ban, AH 26.

🍃🕊🍃 Name 🍃🕊🍃

After holding the Islamic ceremonies of newborns for Imam ‘Ali’s new baby, Lady Zainab (sa) turned her face towards her father and asked, “Father, have you chosen a name and a nickname for this new baby?”

Her father answered, “Yes, daughter, I have.”

“What are they, father?” she asked eagerly.

The father, as he perceived that this baby would be one of the heroes of Islam and would be frowning in the faces of evils and the wrongdoers, said, “I name him al-’Abbas (the frowning), and nickname him Abu’l-Fadhl (father of virtue).”4

Lady Zainab (sa) however loved this baby very much and could not depart him for a single moment. She told her father about the different feelings that she had for this child.

🍃🕊🍃 Al-’Abbas in Arabic 🍃🕊🍃

Referring to the linguistic meaning of the Arabic al-’Abbas, Ibn-Manzhour5 in his al-Ayn, writes down:

Al-’Abbas - the lion that other lions fear and escape

In Muntaha al-Irab, the following is recorded:

Al-’Abbas - this name is given to the courageous, the fearless, the strong, and the attacker. It is one of the names of a lion. Describing al-’Abbas in the battlefields, many historians have likened him to the angry lion.7

Describing al-’Abbas ibn ‘Ali, at-Turaihi, in his al-Muntakhab, says:

Al-’Abbas ibn ‘Ali looked like an unshakable mountain. His heart was the same as such an immoveable mound because he was such a unique horseman and hero. In battlefields, he was fearless.

🍃🕊🍃 His Mother’s Verses 🍃🕊🍃

Out of her great love for her son, Umm-ul-Banin did her best to protect him from any evil, including the evils of the envious. Hence, she composed the following poetic verses:

I seek the guard of the One (God) for him

From the eye of every envious -

Including the rising one and those who sit

The Muslims and the unbelievers

The comers and the goers

And sons and fathers.8

🍃🕊🍃 Nicknames 🍃🕊🍃

Al-’Abbas was called Abu’l-Fadhl (father or owner of virtue). Some mentioned that he had a son called al-Fadhl.9

As a matter of fact, this name represents his personality completely, because he was the owner, leader, and a source of virtues. In his life, he was so openhanded - he used to distribute his virtue and charity to anyone who was directed to him.

After martyrdom, he has been the shelter and refuge of everyone who seeks his help. Most surely, God relieves him who turns to Him and implores to Him by using Abu’l-Fadhl as his means and interceder. Because this is so commonly experienced - the fact is undeniable.

Al-’Abbas was also called Abu-Qirba (the owner of the water skin) because he had carried water to the harem of Imam al-Husayn (a) during the battle of at-Taff.

He was also called Abu’l-Qasim. This name, however, is not common among historians some of whom have mentioned that al- ‘Abbas had a son called al-Qasim who was martyred during the battle of at-Taff. Jabir al-Ansari addressed to al-’Abbas during the Ziyara of al-Arbaeen: 10

“Salaam be upon you, Abu’l-Qasim. Salaam be upon you, O al-’Abbas ibn ‘Ali.”

Undoubtedly, Jabir was that great personality who spent much of his time in the house of prophecy and Imamate; therefore he was more knowledgeable than others in the secrets, affairs, and news of this holy house.11

🍃🕊🍃 Predictions 🍃🕊🍃

It is narrated that, once, Imam ‘Ali (a) seated his baby al-’Abbas on his knees, lifted his (the baby’s) hands, kissed them, and wept. Watching this situation, the mother was surprised. Hence, Imam ‘Ali (a) told her about the future of her baby and what would happen to his hands. She as well as the others, wept heavily. After that, the Imam told her about her baby’s great position with God, and this relieved her.12

🍃🕊🍃 Early Life 🍃🕊🍃

Al-’Abbas was nursed at the hands of a faithful, mother who nurtured him on faith, loyalty, knowledge, devoutness and high principles. His father too, was that great personality who is described as a copy of the Prophet (S), the inheritor of the prophet’s knowledge and the hero of all combats.

Al-’Abbas was brought up under the custody of these parents. No wonder then that he possessed such a personality and offered such big sacrifices for the sake of his religion and principles.

Al-’Abbas adhered to his father when he was in Medina, and when he moved to Iraq and resided in Kufa, al-’Abbas was also under his thoughtful care and wise education. Through heredity, education and environment, al-’Abbas acquired all virtues, high moral standards, knowledge and conversance.

After his father’s demise, al-’Abbas adhered closely to his two brothers - al-Hasan and al-Husayn (a). He returned with them to Medina and learnt from them the religious knowledge and fundamentals in addition to the nobilities of character.

When Imam al-Hasan (a) was poisoned to death, al-’Abbas adhered to his brother Imam al-Husayn and his nephew Imam ‘Ali Zayn ul-Abidin (a). He kept himself with his brother in Medina, Mecca, and Iraq where he protected him as well as his harem until he lost his life for this sake.

Thus, unlike the other sons of Imam ‘Ali (a), al-’Abbas had the characteristic of full adherence to his father, two brothers, and nephew. For that reason, he was a true copy of the Imams in knowledge and morality.

✍🏼

1. Azan (Announcement) is the Muslim call to the ritual prayers

2. Iqama is the prefatory statements of the ritual prayers

3. See Qamar Bani Hashim, 2/5 and Anees ush-Shia

4. However, some historians have reported another narration about the naming of Abu’l-Fadhl al-’Abbas:

Umm-ul-Banin swaddled her baby with a white piece of cloth and handed him to his father who held the Islamic ceremonies of newborns, kissed him, passed his hand on the baby’s eyes, ears, and mouth - so that the baby would see, hear, and say nothing but the right.

Then, asked the mother, “Have you chosen a name for him?” “We will never precede you in such a thing,” she said.

The Imam (a) said, “Well then, I choose for him the name of my uncle, al-’Abbas.” He then embraced the baby to his chest, took the two small hands, and kissed them warmly while he was weeping. He then said, “I predict these two hands will be cut!”

See al-Kulbasi’s Al- Khassaiss ul-’Abbasiyya, 71-2

5. Ibn-Manzhour is the compiler of the most famous Arabic-Arabic dictionary named Al-Ayn’

6. See Ibn Manzhour’s al-Ayn, article: Al-’Abbas

7. See Muntaha al-Irab; article: al-’Abbas

8. See Al-Munammaq fi Akhbari Quraish, 437

9. See Sirr us-Salsala, Umdat ut-Talib, 356 and Maqatil ut-Talibiyyin, 84

10. Ziyara consists of words and practices said and done during the pilgrimage to the shrines of the Prophets, Imams, and saints. Ziyara of al-Arbaeen is the first visit of Jabir ibn Abdullah al- Ansari to the tomb of Imam al-Husayn (a) forty (Arbaeen) days after his martyrdom.

11. Al-’Abbas also had other nicknames such as Ibn-ul-Badawiyya (son of the Bedouin lady), Abu-Furja (source of relief) and Abush- Shara (owner of charisma)

12. See Qamar Bani Hashim, 21

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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tawakkull · 3 years ago

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ISLAM 101: Spirituality in Islam: Part 73

Part 2

The manifestation of the Name the All-Outward as Divine religious commandments finds its greatest representative and implementation in the political leader of Muslims, while that of the Name the All-Inward is represented by the spiritual Pole, who is the commander of the realm of spiritual truths. The outward is the manifestation of the inward in the corporeal realm, and the inward is the inner dimension of the outward. If the “All-Hidden Treasure,” which is inward, had not manifested Itself, It could not have been known, nor would all those dazzling beauties throughout the universe have been observed, nor could the meanings in the horizon of the Name the All-Inward have been read. The Treasure of the inward has breathed itself out through the outward, which has consequently become an ornate envelope for the inward. It is a multi-dimensional, splendid envelope, which is described in Imam al-Ghazzali’s famous saying: “It is not probable that there is a universe more beautiful than the present one.”

Despite the clarity of the matter, some deviating ideologies—which have tried to distort even matters that are so clear that there can be no different understanding or interpretation—have separated the outward from the inward and made strange, unreasonable, and religiously unacceptable interpretations of the inward, thus attempting to muddy Islamic thought. Many such distorted interpretations have their sources in ancient Greek philosophy, Indian belief and thought, Hermeticism, and the doctrines of the Sabaeans. Whether knowingly or unknowingly, many of us Muslims have been influenced by such distorted thoughts and approaches and have suffered doctrinal deviations.

Some among the Muslims have labeled with literalism and belittled the manifest commandments of the Qur’an and the Sunna and the sincere, scholarly deductions concluded from these two basic sources by the profound, righteous scholars in the early centuries of Islam. Carried away by the desire to make fantastic interpretations, they have even attempted to give different, unacceptable meanings to the fundamental, explicit rules and principles of Islam. They have regarded Prayer as the way followed by the common people to reach God and claimed that it is not necessary for those who “have followed the way of inwardness and reached God.” They have also looked upon the Prescribed, Purifying Alms with the same distorted approach, considered the Pilgrimage as an attempt by the common people to be united with God, seen Fasting as meaningless suffering, viewed avoidance of the religiously forbidden things as folly, and tried to drive everyone to what is nearly a bohemian life.

Such approaches and considerations were first produced in such currents or centers as Jami’ism, Adhamism, Haydarism, Babaism, Shamsism, Qarmatism, and certain schools of Ismailism, and then transported, to some extent, into some Sufi lodges and madrasas. They have interpreted the Qur’an and Prophetic Traditions arbitrarily, considering even the explicit verses of the Qur’an and Prophetic Traditions as symbolic expressions, interpreting them like interpreting dreams. Such movements of dissent and corruption, which began with Ibn Saba’, were continued in increasing dimensions by Maymun of Ahwaz, and grew into flames with Barqai; they became so great a problem that they shook Islamic life at its foundations with Hasan Sabbah. Finally, everything ended in complete freedom from religious responsibilities.

According to such approaches, the explicit meanings of the Qur’anic verses and Prophetic Traditions are not valid and should never be followed. Continuing with this argument, what we must regard and follow are the inner, esoteric meanings, and only those who are specialists in the esoteric dimension of the Religion can know them. They also claim that believing that God has Attributes means accepting as many gods as the number of Attributes that have been ascribed to Him. All-Glorified He is, and absolutely exalted, immeasurably high above all that they say (17: 43). They also claim—God forbid such claims!—that God is powerful not because He has Power but because He gives others power—I do not even know what they mean by such assertions. They consider other of His Attributes from this viewpoint.

Like other false beliefs and thoughts which have been inherited from ancient philosophers, the so-called “Doctrine of Ten Intellects” is one of their false doctrines. According to this, God first created a First Intellect, and then, through this, a First Soul. When the Soul demanded the perfection of the Intellect, it needed an action, which, in turn, caused the generation of celestial spheres. The movement of these spheres generated coldness, heat, moisture, and dryness. These “four basic elements” caused the coming about of three earthly classes of existent things and/or beings, namely inanimate objects, vegetation, and animals. According to this view, this process continued until humankind came into existence. We seek refuge in God from such corrupt thoughts.

Referring existence to a First Intellect and substituting the Prophets for what some call the Perfect or Universal Men is something that is common to all false systems of beliefs and thoughts. We should add to these two assertions their fully esoteric interpretation of the Qur’an and the Sunna. Furthermore, some other assertions, or doctrines, or practices, such as giving letters meanings that are incompatible with the Shari’a or sound reason, pursuing wonder through abstruse or ambiguous expressions, giving a sense of mystery to whatever they do with ceremonies resembling those of some secret societies, and pretending to do all such things for the sake of the Religion and religious life have deceived the masses, who are unaware of the essential reality of the Religion and religious life.

Their incorrect interpretation of religious worship and obedience and their attitudes giving the impression that they are encouraging sin and immorality have made many people indifferent to good moral standards and religious rules, finally leading to anarchy. Since such approaches corrupt hearts and spirits gradually, those who are unaware of the spirit of the Religion have fallen into this accursed net unawares, and have not been able to recover. What follows are some indications of this dangerous process:

Recognition and choice: Recognizing and choosing the targeted person well as far as their capacity for understanding is concerned. Simple-minded ones who have no correct knowledge of the Religion and are able to be deceived are chosen. Gradual education and training: Conquering the hearts of the audience through gradual education and training. Throwing into doubt: Causing the audience to doubt the truths and cardinal beliefs of the Religion, and directing them to rituals other than the worship of God. Dependence: Making the acceptance of candidates dependent on certain conditions. Holding one’s tongue: Getting candidates to promise that they will never tell their secrets. Persuasion: Persuading candidates that whatever they hear from the leader is a Divine inspiration. Separation: Causing those who are believed to be fully aware of the “esoteric dimension” of the Religion to ignore the apparent meanings of the Qur’an and to abandon the daily religious practices. Complete freedom: Leading candidates to a belief in complete freedom from religious responsibilities. The truth is that, like creation, the Religion has both outward and inward dimensions for the Unique, All-Absolute One is both the All-Outward and the All-Inward. Nothing in and concerning existence is unknown to Him, because He is the All-Outward; He is also the All-Inward, therefore He has full knowledge of whatever concerns humans during their whole lives, decreeing good for the good, righteous ones, and punishment for the evil, sinful ones as declared in: (The will of) God came upon them from where they had not reckoned (it could come) (59: 2).

As mentioned above, the Religion of Islam has both outward and inward dimensions based on its two basic sources, the Qur’an and the Sunna, and on the principles deduced from them by eminent scholars in the early ages of Islam. The Shari’a has rules and principles for perfect spiritual education, and it disciplines people with respect to their feelings, thoughts, attitudes, and actions. In addition, it contains necessary knowledge for the entire life of humans with all its aspects. For example, it provides sufficient rules for human religious responsibilities, such as physical purification, the Prayer, fasting, the Prescribed Purifying Alms, Pilgrimage, and jihad (striving in God’s cause); in addition, daily acts or transactions, such as buying and selling, employment, commerce, business, building and running companies, and administration are covered by the Shari’a, as well as penalties, whether those established by God Himself in the Qur’an, or by the Messenger in the Sunna, or by scholars based on the unchanging principles laid down by the Qur’an and the Sunna. These constitute the outward aspect of the Shari’a. The Shari’a also has rules and principles for the mental and spiritual education and perfection of humans, expressed in certain concepts such as confirmation, belief, certainty, sincerity, knowledge of God, love of God, submission to God, placing one’s trust and reliance in God, commitment and resignation to God, recitations, repentance, penitence, and contrition for errors, reverence and fear of God, patience, contentment, nearness to God, intense love for God, ecstasy, immersion in God, modesty, exaltation and glorification of God. These constitute the inward aspect of the Shari’a. There is no and can never be conflict between the outward and inward aspects of the Shari’a. Rather, the two are dimensions of a single reality and they complement each other.

On the Sufi way, initiates ignore their existence with respect to their egos or annihilate their egos in God’s Existence. They are content with God’s decrees and faithful to their promises, paying no attention to anything other than God and inwardly burning with the yearning to observe the Divine “Face” in the other world. Nothing here is contrary to the principles that have been established by the Qur’an and the Sunna. On the contrary, these are the rules that ought to be observed so that we can lead a life at the level of the heart and spirit. They are originally based on the Qur’an and the Sunna.

In short, a religious life is incumbent upon every responsible being, and it is only possible by following the Shari’a. Metaphysical discoveries and spiritual pleasures are favors that come in return for the sincerity of initiates without their demand. Following the Shari’a and reaching a certain level of spiritual life or spiritual profundity are not mutually exclusive; rather, they complement one another as two dimensions of the same reality.

What an initiate first feels of the inward is certain manifestations of the Divine Names and Attributes. This has been called “the inward relative.” So long as an initiate advances toward the end of this spiritual journey, manifestations from the Realm of Divine Essence begin to invade their conscience. This state has been called “the most inward within the inward.” There are many who reach the horizon of the inward, but few can go deep into “the most inward of the inward” and, therefore, few have knowledge of the mysteries of Divinity.

Let us put an end to this highly subtle, ambiguous matter with the comprehensive approach of Bediüzzaman Said Nursi. According to him, the outward dimension of creation is called the mulk (the corporeal dimension of the Divine kingdom), while its inner dimension is the malakut (the absolute, incorporeal dimension of the Divine kingdom). The relationship between a human being and his or her heart is an example of these two aspects or dimensions of existence or the Divine kingdom. With respect to the corporeal dimension, a human being is an envelope and the heart is its contents. With respect to the absolute, incorporeal dimension, the heart is an envelope while the human being is the contents. This same relationship also exists between the Supreme Divine Throne and the universe. The Supreme Divine Throne is a combination of the manifestations of the Divine Names the First, the Last, the All-Outward, and the All-Inward. With respect to the Divine Name the All-Outward, the Supreme Divine Throne represents the mulk and is the envelope of creation, while with respect to the Name the All-Inward, It is the malakut or the heart or contents of creation, and the universe is the mulkor the envelope. Considering the Divine Name the First, the Supreme Divine Throne is indicated by His Supreme Throne was upon the water (11: 7), which points to the beginning of existence. In respect of the Divine Name the Last, the ceiling of Paradise is the Supreme Throne of the All-Merciful, which alludes to the finality of everything. As a result, being the combination of the manifestations or the all-encompassing mirror of the Divine Names the First, the Last, the All-Outward, and the All-Inward, the Supreme Divine Throne encompasses the whole universe.

O God, the Lord of the seven heavens and the Lord of the Supreme Throne, our Lord and the Lord of everything; the One Who sent down the Torah, the Gospel, and the Qur’an; the Splitter of the grain and fruit stone—there is no deity but You! I seek refuge in You from the evil of everything, which You hold by its forelock.

You are the First, without any preceding You; You are the Last, there is none to succeed You. You are the All-Outward, with none being above You; and You are the All-Inward, with nothing more penetrating than You. Forgive us whatever evil we have done, so that You may not call us to account for anything. Surely You are powerful over everything, and ever responsive to calls. And bestow blessings and peace upon our master Muhammad and his Family and Companions, altogether.

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quirkynomads · 4 years ago

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Benefits of the Sunan of Adhan, call to prayer

The Sunan (plural of Sunnah) of the call to prayer are easy practices that all Muslims can learn and apply, while their benefits in inspiring remembrance, mindfulness, and faith are immense. Indeed, one who is committed to these practices, fulfilling them both inwardly by presence of heart and outwardly by conformity to the Sunnah, will surely be rewarded with contentment in this life and Paradise in the Hereafter.

Ibn al-Qayyim lists the five confirmed Sunan for the call to prayer:

ما شرع لمن سمع الآذان أن يقول كما يقول المؤذن وأن يقول رضيت بالله ربا وبالإسلام دينا وبمحد رسولا وأن يسأل الله لرسوله الوسيلة والفضيلة وأن يبعثه المقام المحمود ثم ليصل عليه ثم يسأل حاجته

What is legislated for one who hears the call to prayer is that he says as the caller says, that he says, ‘I am pleased with Allah as Lord, with Islam as religion, and Muhammad as Messenger,’ that he asks Allah to give His Messenger the means of nearness and the most excellent reward and that He raises him to the praiseworthy station, then he sends blessings upon him, and then he asks for his needs.

Source: Asrār al-Ṣalāt 1/23

Each of these Sunan are contained in the two authentic collections of Al-Bukhari and Muslim. The only missing point from this list is that when the caller to prayer says, “Come to prayer, come to salvation,” one should say:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no power or might but in Allah.

The order of these Sunan is significant, as each occurs in its appropriate time. The believers should repeat after the caller to prayer, except when he must declare the strength of Allah, as saying these phrases mindfully will continuously reaffirm their faith in Islam. Whoever says them with presence of heart on a regular basis will enter Paradise.

Abu Sa’id al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said:

إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ

When you hear the call to prayer, say something similar to what the caller has said.

Source: Ṣaḥīḥ al-Bukhārī 580, Grade: Muttafaqun Alayhi

Umar ibn al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said:

إِذَا قَالَ الْمُؤَذِّنُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ فَقَالَ أَحَدُكُمْ اللهُ أَكْبَرُ اللهُ أَكْبَرُ ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ ثُمَّ قَالَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ قَالَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ ثُمَّ قَالَ حَيَّ عَلَى الصَّلَاةِ قَالَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ ثُمَّ قَالَ حَيَّ عَلَى الْفَلَاحِ قَالَ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ ثُمَّ قَالَ اللهُ أَكْبَرُ اللهُ أَكْبَرُ قَالَ اللهُ أَكْبَرُ اللهُ أَكْبَرُ ثُمَّ قَالَ لَا إِلَهَ إِلَّا اللهُ قَالَ لَا إِلَهَ إِلَّا اللهُ مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ

When the caller to prayer says, ‘Allah is the greatest, Allah is the greatest,’ then let one of you say, ‘Allah is the greatest, Allah is the greatest.’ Then he says, ‘I testify there is no God but Allah,’ one says, ‘I testify there is no God but Allah.’ Then he says, ‘I testify Muhammad is the Messenger of Allah,’ one says, ‘I testify Muhammad is the Messenger of Allah.’ Then he says, ‘Come to prayer,’ one says, ‘There is no power or might but in Allah.’ Then he says, ‘Come to salvation,’ one says, ‘There is no power or might but in Allah.’ Then he says, ‘Allah is the greatest, Allah is the greatest,’ one says, ‘Allah is the greatest, Allah is the greatest.’ Then he says, ‘There is no God but Allah,’ one says, ‘There is no God but Allah,’ from his heart and he will enter Paradise.

Source: Ṣaḥīḥ Muslim 385, Grade: Sahih

Yahya ibn Abi Kathir reported: Some of our brethren narrated to me that when the caller to prayer says, “Come to the prayer,” one says:

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

There is no power or might but in Allah.

Mu’awiyah said:

هَكَذَا سَمِعْنَا نَبِيَّكُمْ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ

I heard it said likewise by your Prophet, peace and blessings be upon him.

Source: Ṣaḥīḥ al-Bukhārī 588, Grade: Sahih

This phrase, “There is no power or might but in Allah,” has tremendous importance and benefits in it. It reminds the servant of his or her need for Allah to grant them strength, so it is also great to say at times when strength is needed or weakness is suffered. In fact, each utterance of this phrase results in trees being planted for the believers in Paradise.

Ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said:

أَكْثِرُوا مِنْ غَرْسِ الْجَنَّةِ فَإِنَّهُ عَذْبٌ مَاؤُهَا طَيِّبٌ تُرَابُهَا فَأَكْثِرُوا مِنْ غِرَاسِهَا لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ

Increase your plantings in Paradise, for its water is sweet and its soil is clean. Its plantings are to say: there is no power or might but in Allah.

Source: al-Mu’jam al-Kabīr 13354, Grade: Hasan

After the call to prayer has been completed, one should declare his or her pleasure with Allah as the Lord, Islam as the true religion, and Muhammad (ṣ) as His Messenger. One who says so will be rewarded with forgiveness for their minor sins that do not require specific repentance.

Sa’d ibn Abi Waqqas reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ رَضِيتُ بِاللَّهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا وَبِالْإِسْلَامِ دِينًا غُفِرَ لَهُ ذَنْبُهُ

Whoever says when he hears the call to prayer, ‘I testify there is no God but Allah alone, without any partner, and Muhammad is His servant and His messenger, I am pleased with Allah as a Lord, with Muhammad as a messenger, and with Islam as a religion,’ then his sins will be forgiven.

Source: Ṣaḥīḥ Muslim 386, Grade: Sahih

This phrase is very beneficial to the believers to say at other times as well. Its regular utterance from the heart produces contentment and satisfaction with the decree of Allah, even when the believer is facing hardship, and its reward is no less than Paradise.

Abu Sa’id al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ رَضِيَ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا وَجَبَتْ لَهُ الْجَنَّةُ

Whoever is pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a prophet, he must enter Paradise.

Source: Ṣaḥīḥ Muslim 1884, Grade: Sahih

Thawban reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ قَالَ حِينَ يُمْسِي رَضِيتُ بِاللَّهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُرْضِيَهُ

Whoever says when he enters the evening, ‘I am pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a prophet,’ it will be a duty upon Allah to please him.

Source: Sunan al-Tirmidhī 3389, Grade: Hasan

After declaring one’s pleasure with Islam, he or she should ask Allah to grant the Prophet (ṣ) the means of nearness to Allah (al-wasilah), the most excellent reward (al-fadilah), to raise him to the unique praiseworthy station (maqam mahmud) that Allah has promised to him, and to send blessings upon him. The Prophet (ṣ) will intercede for the believers on the Day of Resurrection if they were constant in this supplication, and Allah will bless the believers ten times for each single time they bless him.

Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ

Whoever hears the call to prayer and says, ‘O Allah, Lord of this perfect call and established prayer, give Muhammad the means of nearness and the most excellent reward, and raise him to the praiseworthy station that You have promised him,’ then my intercession will be allowed for him on the Day of Resurrection.

Source: Ṣaḥīḥ al-Bukhārī 589, Grade: Sahih

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:

إِذَا سَمِعْتُمْ الْمُؤَذِّنَ فَقُولُوا مِثْلَ مَا يَقُولُ ثُمَّ صَلُّوا عَلَيَّ فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْرًا ثُمَّ سَلُوا اللَّهَ لِي الْوَسِيلَةَ فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لَا تَنْبَغِي إِلَّا لِعَبْدٍ مِنْ عِبَادِ اللَّهِ وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ فَمَنْ سَأَلَ لِي الْوَسِيلَةَ حَلَّتْ لَهُ الشَّفَاعَةُ

When you hear the caller to prayer, repeat what he says and then send blessings upon me. Verily, whoever sends blessings upon me, Allah will send blessings upon him ten times. Then, ask Allah to grant me the means of approach, for it is a station in Paradise not befitting but for one servant among the servants of Allah. I hope I am that one servant. Whoever asks Allah to grant me the means of approach, the intercession is permitted for him.

Source: Ṣaḥīḥ Muslim 384, Grade: Sahih

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا

Whoever sends blessings upon me once, Allah send blessings upon him ten times.

Source: Ṣaḥīḥ Muslim 408, Grade: Sahih

After one has completed these Sunan, then it is appropriate for him or her to ask Allah for their needs as they wish. Allah will answer their supplications either by giving them what they want, diverting some evil from them, or storing it for them in the Hereafter.

Abdullah ibn Amr reported: A man said, “O Messenger of Allah, the callers to prayer have been favored over us.” The Messenger of Allah, peace and blessings be upon him, said:

قُلْ كَمَا يَقُولُونَ فَإِذَا انْتَهَيْتَ فَسَلْ تُعْطَهْ

Say as they have said. When you have finished, ask Allah and you will receive.

Source: Sunan Abī Dāwūd 524, Grade: Sahih

This last act of Sunan in the call to prayer points to the importance of etiquette when supplicating to Allah. To only ask Allah for one’s needs, without any other praise or remembrance or sending blessings upon the Prophet (ṣ), is poor manners with Allah. Rather, one should precede their supplications and requests by praising Allah and blessings His Messenger (ṣ).

Fadalah ibn ‘Ubayd reported: The Prophet, peace and blessings be upon him, heard a man supplicating in his prayer and he did not send blessing upon him. The Prophet said:

عَجِلَ هَذَا

This man has rushed.

Then, the Prophet called for the man and he said:

إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأْ بِتَحْمِيدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ ثُمَّ لْيُصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ لْيَدْعُ بَعْدُ بِمَا شَاءَ

When one of you prays, let him begin by praising and thanking Allah, then let him send blessings upon the Prophet, then let him supplicate for whatever he wishes.

Source: Sunan al-Tirmidhī 3477, Grade: Sahih

Ibn al-Qayyim commented on this tradition, writing:

فالدعاء الذي تقدمه الذكر والثناء أفضل وأقرب إلى الإجابة من الدعاء المجرد … وأنت ترى في المشاهد ولله المثل الأعلى أن الرجل إذا توسل إلى ما يريد معروفة بكرمه وجوده وبره وذكر حاجته هو وفقره ومسكنته كان أعطف لقلب المسؤول وأقرب لقضاء حاجته فإذا قال له أنت جودك قد سارت به الركبان وفضلك كالشمس لا تنكر ونحو ذلك وقد بلغت بي الحاجة والضرورة مبلغاً لا صبر معه ونحو ذلك كان أبلغ في قضاء حاجته من أن يقول ابتداء أعطني كذا وكذا

For supplication which is preceded by remembrance and praise is better and more likely to be answered than supplication by itself… You can see from experience, and to Allah belong the highest similitudes, that when a man appeals to someone for what he wants, he acknowledges his nobility, his generosity, and his benevolence, and he mentions his need. His poverty and neediness inspire compassion in the heart of one asked, who is more likely to fulfill his need.

Source: al-Wābil al-Ṣayyib 1/90

In sum, the Sunan of hearing the call to prayer are five: 1) repeating after the caller, except to declare the strength of Allah in its appropriate time, 2) to declare one’s pleasure with Allah, Islam, and His Messenger (ṣ), 3) to ask Allah to give the Prophet (ṣ) nearness to Him, the most excellent reward, and the unique praiseworthy station, 4) to send blessings upon the Prophet (ṣ), and 5) to ask Allah for one’s needs.

Needless to say, one must not simply utter the words outwardly, but to say them with one’s heart present and mindful, internalizing their meanings and reflecting upon them. The believers have been given this wonderful opportunity to gain these profits of the Hereafter five times a day, which is light on the tongue but heavy on the scales of good.

Success comes from Allah, and Allah knows best.

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ottomanladies · 4 years ago

Note

Thanks! Basically I didnt check in these recent months your inbox is opened or not! Still very grateful to you! :) Anyway, I want to ask you details about Nurbanu Sultans reign during her son Murats period. How she acted and have impact on her sons decision! Please do write in detail! I herad that Pinaar"s book "atik valide sultan mosque" is a great source of her, if you can please do qoute from here! Have a good day! :)

I am sorry for the late reply but I am sick and writing basically a historiography essay is quite hard at the moment. Just so you know, I'm not even studying for my university exams, so that's where I am.

Now back to your question. I don't know how in detail I will be able to go because the dissertation you mentioned is not about her tenure as valide sultan but about her mosque complex.

That said, Nurbanu started out her tenure as valide sultan unofficially on the night of Selim II's death, when she decided to hide his body while sending out a messenger to call Murad back to Istanbul. This was done primarily because in Topkapi Palace lived Selim II's younger sons; while Murad had been proclaimed heir, he was the only prince far from Istanbul at the moment of Selim's death. This is the reason why Nurbanu was extra careful about it.

Upon the judgment of the mother of Sultan Murad—may God protect his felicity—no one was made privy to this secret [except Sokollu] and the blessed body was preserved in the ice room. On the advice of the Grand Vizier, full of prudence and sound judgment, a letter indicating the termination as well as the commencement of sovereignty was sent to Manisa through Hasan Çavuş. Meanwhile Admiral Kilıç Ali Pasha outfitted a frigate and a reserve and set out to sea [to pick up Murad from Mudanya]. — Selaniki

Murad arrived in Istanbul after 5 days, at night, and at dawn, everything was ready for his coronation. According to Finkel, Nurbanu had retired to the Old Palace when he docked at Istanbul, and that's where she met him.

Two days afterwards, Nurbanu was ceremoniously brought to Topkapi Palace as Valide Sultan.

Tradition also places in Murad's reign the inception of what became in later years the processional transfer, shortly after a sultan's accession, of the valide sultan and other members of the new sultan's harem from the Old Palace to the harem quarters in the New Palace. Known as "the procession of the valide sultan" (valide alayı), this event developed in later centuries into an elaborate ceremonial. Virtually all echelons of the governing elite were represented in the procession: the palace hierarchy as well as the outer administration, the military establishment as well as the religious institution. As the procession made its way across the city of Istanbul, the valide sultan received the obeisance of the agha of the Janissaries and in turn distributed bonuses to his troops (much as the sultan, upon his accession, customarily granted an accession bonus to these troops). The valide sultan was received in the palace by her son, who awaited her on foot and greeted her with obeisance (an honor accorded by the sultan to no other person). She marked her installation in her new office and residence by dispatching to the grand vezir on the day after the procession an imperial order giving him formal notice of her arrival, which she accompanied with the gift of a ceremonial robe of honor and a dagger. The symbolism of this ceremonial suggests that its purpose was to give public sanction to the valide sultan's role not only as the head of her son's private household but also as a partner in sultanic sovereignty. While this ceremonial as it was constructed for Nurbanu (if indeed it did occur as such during Murad Ill's reign) may not have been of the scale it later acquired, the fact that tradition accepted the valide sultan's procession as having originated with her testifies to the authority she exercised. — Leslie P. Peirce, The Imperial Harem: Women and Sovereignty in the Ottoman Empire

Foreign relations

An undated letter from Catherine de' Medici was sent to Nurbanu (presumably early in Murad's reign); in it, the regent of France hoped to have the Capitulations confirmed (every time a new sultan acceded to the throne, foreign treaties had to be re-confirmed).

It is not known whether Nurbanu actually responded to this letter, but from the continual laments of Catherine’s ambassador Jacques de Germigny to the effect that he mustered scanty attention from the Queen Mother, it appears that the relations between the two realms never rose to the level it had attained in the first half of the century. — Pinar Kayaalp-Aktan, The Atik Valide Mosque Complex: A testament of Nurbanu's prestige, power and piety

A warmer relationship was Nurbanu's with Venice and its ambassadors. She was on amicable terms with Jacopo Soranzo but most especially Paolo Contarini. It was him who convinced the Venetian Senate to send Nurbanu gifts.

In that letter, Contarini reminds the Senators how lucky they should consider themselves that this powerful Sultana cherished the most cordial memories for the land in which she was born, to which sentiment the Most Serene Republic ought to respond with commensurate generosity. Contarini’s position did not change in the aftermath of the delivery of the presents and his eventual return to Venice. [...] In Contarini’s opinion, the Valide Sultan should be regarded as the most appropriate recipient of such gifts, since she “is interested not in the quality of the donatives, but in the attestation of your esteem, which she yearns to be shown to her from all [foreign] princes, but especially from Your Serenity, since she was born in this city.” — Pinar Kayaalp-Aktan, The Atik Valide Mosque Complex: A testament of Nurbanu's prestige, power and piety

Nurbanu's relationship with Venice remained warm throughout her life, even after Murad's had cooled down.

Shortly before her death, the valide sultan may have performed her greatest service to her homeland by preventing a possible Ottoman invasion of Crete, a Venetian possession. Upon learning that the admiral Kilıç Ali Pasha planned to propose such an invasion as one of a number of possible plans for the following year, Nurbanu sent word to him that under no circumstances should war be waged against Venice, since that would bring more harm than good to the sultan's realm. In addition, she warned that in no way was the admiral to raise the possibility with Murad. On his way to his audience with the sultan, the admiral dropped the paper carrying the proposal, and when one of his attendants picked it up and returned it to him, he tore it up, saying that it was no longer of any use since the valide sultan opposed its contents." — Leslie P. Peirce, The Imperial Harem: Women and Sovereignty in the Ottoman Empire

Political involvement

Not everyone liked that Nurbanu counselled Murad on basically everything: both the army and the ulema said to Venetian ambassadors that the sultan trusted the government of the empire "to those who are not meritorious, just because he heeds the counsel of women". The ulema, on the other hand, said that the sultan "was of little intelligence, unpredictable, and one who could not do anything without the counsel of women". This what the French Ambassador said of Nurbanu:

[the valide sultan] who is currently called Queen, for her great prudence, authority, and esteem at this Porte in managing the affairs of importance ... allows the pashas to mete out all the favors and principal offices of this state, taking away and sharing with her Highness the [concomitant] payments, with which the said pashas enrich themselves without remitting even one asper to the treasury. The aforementioned Seigneur, [Murad], does not see any wickedness in all this, out of his love and respect that he has for his mother, as well as his avarice and desire to accumulate money. — French ambassador Jacques de Germigny

It must be said, though, that he was particularly bitter because at the Ottoman court he was largely ignored.

Nevertheless, Murad III continued to trust her mother's advice:

Of the post-Suleymanic sultans, Murad III was one of the most devoted to his mother and dependent upon her counsel. According to Paolo Contarini, who submitted his report to the Venetian government shortly before Nurbanu's death in December 1583, Murad's mother was the person on whom he most relied for guidance: "[He bases] his policies principally on the advice of his mother, it appearing to him that he could have no other advice as loving and loyal as hers, hence the reverence which he shows toward her and the esteem that he hears for her unusual qualities and many virtues. — Leslie P. Peirce. The Imperial Harem: Women and Sovereignty in the Ottoman Empire

Nurbanu also secured appointments for members of her faction: two were particularly frowned upon because they had been two cooks. Ferhad and Çiğalazade Yusuf were first elevated to the rank of Paşa and then appointed "serdar of the eastern campaign and beylerbeyi of Revan".

Safiye Sultan

According to Paolo Contarini, the main reason why Nurbanu decided to neutralise Safiye was purely political: Safiye had begun to gather a faction around her (most notably Ayşe Hümaşah, Mihrimah's daughter, and her husband, the second vizier). The dismissal of Grand Vizier Sinan Paşa in 1582 was done for the same reason:

I personally believe that the Sultana’s reason to ruin Sinan Pasha was not so that she could promote this favorite Agha in his place: it was because she wanted to take vengeance for the words uttered by Sinan that empires cannot be governed through women’s counsel, [and moreover that authority did not rest with her, even though she might try to make it seem so, but rather with the sultana consort.] Thus, to conclude this argument without further divergence, I say that all the good and all the bad depends on the Valide Sultan.

I combined Peirce's and Kayaalp-Aktan's translations because Peirce's lacked the first part of the sentence and Kayaalp-Aktan's had mistakes in the middle.

Probably around this time as well, Nurbanu and her daughter Ismihan successfully divided Murad and Safiye's monogamous relationship:

A vexing incident of some importance has occurred these days concerning the Most Serene Signor [Murad] and his wife ... [I]t is common knowledge that... this Most Serene Signor ... has never wished to get intimate with any other woman though he has been constantly solicited by his mother and sisters to have children from another wife. Not succeeding to achieve this objective, they resorted to presenting beautiful female slaves to excite [Murad]. However, they have not succeeded to persuade him to change his will, since he is very much in love with his wife ... [Ismihan], seeing that [Safiye] got ugly and could no longer have children—not to mention that she is in great favor of the Gran-Signor and that she challenges the authority of the Mother Sultan, which is [considered] a very insolent thing among this people— invited [her brother] on the day the Mother Sultan would return from the baths to sojourn in a palace of [Ismihan’s] a little outside the walls of Constantinople. The Most Serene Signor, having received the invitation, immediately showed up to see his mother and to spend that night with her and his sister, leaving his wife with his son in a palace called Cinque Case [Beşevler] belonging to Her Majesty [Nurbanu]. The occasion of having her son unaccompanied by his wife helped the Mother Sultan to renew the proposal she made on many cases previously that he should produce male children with other women, since [Safiye] could have no chance of having any. And seeing that [Murad] was firm in the same decision, [Ismihan and Nurbanu] began saying that this resolution was the result of a spell cast by his wife, reminding him that many women dealing in witchcraft frequented [the Harem]. The Gran-Signor laughed it off...

In any case, when Murad returned to Topkapi the following morning, he prohibited Safiye to have visitors from outside. Nurbanu then produced a letter for Safiye in which it was mentioned an aphrodisiac; at this point, Murad started believing the accusations of witchcraft and ordered Safiye, her daughters and her servants to move to the Old Palace.

Thus Safiye was dealt with, and Nurbanu was now the only high ranking woman in the harem.

Mehmed's circumcision fest

In this same period, Şehzade Mehmed - the future Mehmed III - was circumcised.

Nurbanu is reported to have arrived in a procession of fifty-three vehicles to watch the celebration through the red lattices of the raised pavilion facing the first courtyard allocated for the female members of the imperial harem. In the following year, Nurbanu witnessed the ceremony inaugurating the commencement of her grandson’s political career and the completion of her grand philanthropic work, the Atik Valide Mosque Complex. The year 1583 simultaneously marked the high point of Nurbanu’s hegemony over the Harem, having banished Safiye and her faction to the Palace of Tears. Unfortunately, however, the Valide Sultan’s health took a bad turn. — Pinar Kayaalp-Aktan, The Atik Valide Mosque Complex: A testament of Nurbanu's prestige, power and piety

Nurbanu's death

On 6 December 1583, the Sultan, clad in black, hurried to Bahçesaray the moment he received the word that his mother was in her deathbed. There Nurbanu made her last testament, leaving two thirds of her wealth to Murad and the rest to her pious foundation, not counting some miscellaneous bequeathals. She died the following morning, with Murad at her bedside. He was inconsolable at the loss of his mother, as demonstrated by his throwing off his turban on the floor and sobbing that he was now an orphan, without help and counsel to carry the heavy burden of the empire. The news of Nurbanu’s death spread rapidly throughout Istanbul. The public reaction was that which would be accorded to the death of a padishah to the extent that Murad ordered the Head of the Janissaries and high-ranking officers to take measures against their troops’ looting the capital as they customarily would upon a sultan’s passing. A citywide curfew was simultaneously declared requiring the immediate closing of all stores and the Bedesten. The funeral procession was also of the magnitude accorded to a sultan. Murad, in his black mourning robe, led his mother’s coffin on foot up to the front gate of the palace, where he mounted his horse and trot behind the procession, with his viziers, commanders, and the ulema behind him. The black eunuchs carried the Queen Mother’s coffin on their shoulders from Nurbanu’s palace in Yenikapi to her final resting place. — Pinar Kayaalp-Aktan, The Atik Valide Mosque Complex: A testament of Nurbanu's prestige, power and piety

Nurbanu was buried next to Selim II in his mausoleum, the first consort to have been accorded this honour.

Please do not ask me again such questions, it took me at least 4 days and at the end I was pretty tired, as you can tell. I understand that not everyone has the chance to read these papers but I cannot make a summary of a 300-page dissertation and go in detail. It's like doing homework

#ask post #ask: ottoman history #nurbanu sultan #sultantahsin

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barnesandco · 5 years ago

Text

White Feathers and Melting Wax

Bucky’s trigger words are redefined with Sam’s help.

This is an entry for @star-spangled-bingo 2020. Word count: 7029. Square filled: “Mutual Pining”

Pairing: Sam Wilson x Bucky Barnes

Warnings: Violence, mentions of blood, questionable food preferences (blame Hasan Minhaj), slight language, nightmares, slow burn, fluff that will make your teeth ache, cliche ending.

A/N: This one is dedicated to @searchingforbucky because I saw her post something about how much she loves SamBucky, which gave me an idea for my SSB, and one thing led to another, so long story short, this story is for you, Meg. Thank you for providing an invaluable and unimaginably difficult service to our fanfic community - you’re a real gem.

It’s Armageddon. Hell on Earth, as if its crust has been made to split open, and all that fury and heat and horror, alongside creatures that nobody could conjure in their worst nightmares, is pouring out. Taking revenging for millenium upon millenium of imprisonment, it is biting and scratching and clawing its way through the best of humanity, bringing out the worst of humanity – the murder, the anger, the rage – in the process. Wakandan skies, once bluer than the surface of Lake Tiorati on a July day, are raining ash and smolder.

Sam’s arm is bleeding. A particularly agile alien caught the bared portion of his bicep – stupid, stupid, uniform design – and blood drips as he tries to increase his altitude, and find a better angle. Steve notices him from over the shoulder of his own opponent – of course he does, Steve never misses anything – and frowns in a moment of concern that the enemy recuperates in, because Sam is now a more visible target, but he is also good at math. The risk-benefit calculations are telling him that it’s worth it, and the glint of gun-metal fingers he sees in the distance, the owner of which is struggling to cope with half a dozen demons, confirms that.

Barnes is doing the best he can, teeth bared as he attempts to fend them off with a very impressive, but near-empty machine gun and a dagger that’s doing more harm than good. Moments away from defeat, and from an unholy death. His hair is nothing but a second skin sticking to his face and scalp with sweat and monster slobber. Should’ve tied it back, Rapunzel, Sam has time to think before landing in the thick of it. Growls and roars and snarls mix as he manages to join backs with Barnes, both at each other’s six, until nobody can tell which battle cries are animal and which are human. He must be longing for a fight like the one at Leipzig now.

Within minutes, the horde has thinned, but not ended, seemingly infinite in magnitude and strength, and they’re still fighting. The pain from his arm has dulled to an aching throb, lulled into faint numbness by the adrenaline coursing through his veins, and has joined the other innumerable wounds that litter his body. He can hear Barnes’ gun behind him, like bass-boosted fireworks. It’s a square dance – an intuitive one rather than practiced, because he knows his partner as well as he knows what else the cosmos might hold for them - his back against Barnes’ as they parry and spar with each of their individual opponents. A twist and a turn, a lucky, peripheral glimpse at someone trying to blindside the other resulting in as short a tight-lipped nod as they can afford to convey their gratitude.

Sam’s stomach is sinking, he wants to throw up in the face of the evil creature he’s fighting; the scent of ozone an impending warning. They seem to have understood that the winged man and his metal-armed companion are a threat, and a ring of them has coordinated to close in around them. Sam finds a gap in which to press the for emergencies only button on his control panel at the same time as Barnes’ unleashes a series of small grenades in his arm.

The wings leave Sam’s back and turn to lethal blades, spinning like a deadly boomerang around them, and his ears ring when the grenades detonate. In the eye of the storm, Sam and Barnes are safe, but shooting adrenaline-deaf and fear-blind, the battle overcoming their every sense and soul. When the smoke clears, there is a moment of quiet amidst the terror, where sparrow brown meets ice blue, framed by blood spatter, and they quirk the sort of intrinsic, basic, smile at each other that can only emerge from overcoming something inexplicably tremendous as one unit. But then the moment ends.

Barnes shouts – an unintelligible sound of shock - and the sky cracks like an egg.

---

Bucky wakes up in an open field, the sky the color of egg yolks, golden, glistening, nourishing. For a moment, he thinks he’s still in Wakanda, the threat miraculously eliminated, but then he gathers enough strength to sit up and note the absence of obsidian skyscrapers in the distance. He can’t evaluate any other landmarks before his eyes lower to the ground he’s lying on and realize that he’s not alone. Scores of bodies litter the grass; his stomach flips and writhes, and he turns onto his hands and knees and heaves up the contents of today’s – is it still today? – breakfast. Closes his eyes to shut in the water that elicits. When he opens his eyes, the vomit is gone.

Moreover, his hands are clean. Not a trace of blood, dirt, and death on the metal or the accents that run across it like tributaries of a golden river, nor on the white skin of his human limbs. In fact, it looks like it’s been scrubbed pink, his epithelium infused with roses. There is no risk of tears now, the surprise so visceral he knows not how to treat it. It doesn’t lessen when something stirs, in the corner of his eye, and he stills the scream in his larynx just long enough to recognize the shape of Sam Wilson, his dark-brown skin shimmering topaz in the sunlight they seem to be laying in. A sigh of relief – intuitive, subconscious - loosens Bucky’s shoulders. He’s not as alone as he might have thought. Sam is confused, too, and he stands up quickly, reaching for a gun that isn’t there.

Bucky waits, knowing better than to scare him as he reorients himself, and watches as Sam grapples with the black trousers and shirt he finds himself wearing instead of the weapons he’s seeking. Others move, and Bucky – not knowing where this cold peace that fills his lungs is coming from – finds it prudent to speak up now.

“Wilson,” is still all he can say, but it’s enough. That one word, two syllables, six letters – sufficient to erase the taste of rusted blood from his mouth. Sam turns to him as others call for their loved ones, the amber gold of his irises meeting his icy ones. Bucky doesn’t know where he is, he doesn’t know how he got here, he’s so tired dammit, but if this man – this man who has defied law and land for the people he trusts and the values he holds, this man who he knows nothing about besides the fact that he has a moral compass like the North Star – if this man has his six, they can fight their way out. Sam’s eyes and Bucky’s brain tell him that this isn’t heaven or hell or purgatory. They’ve both seen too many prison walls to not recognize more, be they grey concrete, the insides of their own skulls, or a vaulted arch of sunshine above their heads.

---

Clouds have built and gone grey-black, iron heavy, and are preparing to mourn the loss of a good man, but not a single tear escapes Sam’s eyes the day they bury Steve. Old, feeble, fulfilled Steve, that is, who passed on to wherever noble souls go. Bucky couldn’t make himself give the eulogy, so it was, like the mantle of Captain America, passed on to Sam. Sam, who has spent every other day of the past year on the porch of his house with Steve’s wisdom and wit, and knew him better than Bucky who forced himself to make a trip every week.

Bucky, who now stands in front of his tombstone, head bowed and brow furrowed, couldn’t make himself reconcile this Steve with the one he knew. Sam doesn’t fault him that, would never give himself any right to. They’ve all seen some shit, but he can’t bring himself to even touch the tip of the iceberg that weighs on his companion’s shoulders. He’s tied his hair back into a bun at the nape of his neck, chestnut waves tamed to an orderly presentation. Domestic, even. Sam looks behind him and through the graveyard gate at the sound of a car door shutting, as Sharon gets behind the wheel and smiles at him, her own tears long gone, before making her departure.

Intentions to give Bucky his silent farewell are also interrupted by that background sound, and he turns to look at Sam, whose heart leaps to his throat at the sight of him. He’s been seeing him all day, but the veil of public appearance has fallen, and Bucky – Sam reprimands himself for the morbid comparison – now looks like as much of a skeleton above the ground as those under it. He’s pale, eyes not hollow but sad. His hands clench and unclench, reflexively, protectively, drawing Sam’s gaze. Those knuckles must be sore with how tightly the ghost-white skin over them is stretched. Sam’s own hands are in his pockets, and he looks back at Bucky with the warmth of seventeen bonfires.

A desperate attempt, futile in result and heavy in empathy, to ease some of the hurt, the hurricane that Sam is certain is throwing Bucky’s insides around like a rag doll. Bucky’s recovering, he’s better now, he’s working to be alright, and it’s working, but climbing the glaciers of his trauma is a Herculean task. Which, now that Sam thinks about it, can only be accomplished one step at a time, like any other. Ice melts a drop at a time.

“Hey, man, how are you feeling?” He says, approaching him, clasping a hand on his shoulder. To anyone else, the question might seem insensitive – his best friend, or this new version of him – has just been buried, of course he’s not feeling good, but their language is like that. Straightforward. Blunt and no-nonsense, but layered with understanding that has come to be through shared experiences and an emotional connection that speaks more between them than any words they exchange. Bucky turns back towards the tombstone, and Sam, too, looks at the epithet of Steven Grant Rogers, beloved husband, father, and friend. Human, not superhuman, in the end, the way they all want to be. They way they long to be acknowledged as.

“I’ll be alright, Sam. Just a little confused,” he answers eventually, after a long-suffering sigh. Sam is relieved, because the hope in Bucky’s voice is the best he could want to hear. And the fact that even now, when articulating what he feels must be the hardest thing in the world, he still manages to, as honestly as he can. Honesty is the beacon Sam’s heart searches for, and he’s found it here. It’s incomplete sometimes, and offered in brief words because Bucky isn’t always fond of sharing, but it’s always the truth.

“Me, too. Me. Too.” Sam nods in agreement, thinking of the muddle of thoughts and prayers and desires in his mind, as the first drop of rain falls from a steely sky, washing away old wounds, cleansing their skins for new ones.

---

The mass of blue-black ink that is the night sky is the first witness when Bucky starts writhing under his sheets.

He’s stuck in the cold. Not the glass walls of the cryochamber he knows so intimately, no, he’s buried in snow up to his neck. The unending scene of the icy mountainside stretches out before him, like a postcard from a nightmare, and he can’t move. Tries to wiggle his toes, and the snow bites and nips at his feet. Hands are frozen to his sides, and the panic starts to claw at his chest. Icicles seem to have wedged their way between his ribs, and pain sears through his abdomen.

He screams. An echo. He screams louder, hot tears turning to ice halfway down his cheeks. He screa-

Eyes the color of the first hour of daybreak appear inches from his sweat-stained and misery-sodden face, and he sits up, almost hitting Sam’s head with his own. His breathing is broken, every inhale cuts at the inside of his lungs, and every exhale tears at his trachea. Sam, trying to fix that, takes Bucky’s clammy hand in his calloused, safe one, places it over his chest.

“Breathe with me, c’mon,” he urges in a midnight rasp, exaggerates his breaths, and Bucky follows the movements he is making. Follows the way Sam’s bare chest, dusted silver by moonlight, rises to accommodate the air he takes in. Follows Sam’s eyes, the silent plea they convey to do as he does, holding that breath. Follows the release, pretends that he can hear the breath traverse his trachea, and exit his lips as his mouth parts to release it. Bucky’s calmer now, eyes fixated on how Sam’s tongue peeks out to lick his lips, the lush pillows of light brown now shining wet. It’s only when they start moving that Bucky’s gaze returns to Sam’s eyes, and his words reach his ears.

“You haven’t had one that bad in ages.” It’s a fact. A statement, an accurate observation, but because few serious words ever go wasted between them, it is also an open assertion. An invitation for Bucky to say more, with the option to nod and agree left on the table.

“Yeah, it was. I’ll be alright, though, Sammy. Thanks,” he responds, and Sam nods warily. Sits back on his haunches, knees digging into the mattress.

“Good. Do you, uh…” He scratches the back of his head. “Do you want me to stay?” He asks, and Bucky is suddenly, keenly aware of how close they are. He swings his legs over the edge and stands on shaky knees, hiding the blush that originated from fear and adrenaline and has been maintained by something he can’t name or explain. A nervous laugh as he makes his way to his dresser and pulls out a fresh pair of sweats.

“No, no, I’m going running. There’s no way I’ll fall asleep right now, and it’s almost dawn anyway.” Bucky waits in front of his bathroom door. Hears Sam get up and make for the door.

“Alright, Bucky. I’d go with you-“

“You pulled that muscle yesterday, yeah. It’s okay, don’t worry about me,” Bucky says, and when the door shuts behind Sam, rushes to the bathroom to wash off the watercolor that interaction painted across his cheeks. Gripping the granite vanity with both hands, he watches it drip off, eyes radiating a bewildering plethora of emotions. Hears the nightingale depart from his bedroom windowsill, and fly off into the night.

---

It’s a beautiful morning, punctuated by the dot of the golden, glowing Sun in the distance, but Sam doesn’t have it in him to appreciate the first sunshine after a spell of rain. Sam is disgusted. Horrified, mortified, petrified by this new development. He didn’t think the former Winter Soldier could get any scarier when he wanted to be, but he has grossly underestimated the cruel ways of his best friend. Anyone without a direct line of sight into the cereal bowl in front of Bucky would not know what he’s so upset about. But Sam, standing at the stove on the kitchen island across from Bucky, watches in horror as the latter lifts a spoonful of dry-as-the-Sahara-desert Froot Loops to his mouth, chews, and then takes a sip from a glass of milk.

To say that Sam regrets introducing Bucky to sweet breakfast cereals in an effort to sate his incurable sweet tooth is a severe understatement. When Bucky had disapprovingly forced down soggy, sweet Froot Loops the morning before, and grumbled about the disgusting experience for the rest of the day, Sam did not think that this would be the solution. He thought he’d be forced to finish off the rest of the box, and dreaded the toothache that would follow.

“I’m eating it like this, or not at all.” Bucky finally addresses the outrage written all over Sam.

“I think I prefer not at all,” he says gravely, his tone out of sync with the cheery scent of sunny-side-up eggs that his words waft across to reach Bucky.

“Too late, I love these,” Bucky says through another mouthful of dry cereal. He’s intentionally pushing as many buttons as he can at one time, a master at multitasking his way to maximum irritation. Sam shudders. Puts his eggs on a plate and goes to sit down next to Bucky at the island, one stool between them. Saturday mornings after a good night and a better workout are a good look on Bucky, as much as he hates to admit it.

Aureate beams of bubbling sunlight illuminate his side profile, his cheekbones glowing rose-gold and light dispersing through a bead of water that slides down his temple. All of a sudden, Sam isn’t hungry anymore. The last bite of his first egg feels like clay in his mouth, and he empties his glass of water in one go. Bucky looks up from his almost-empty bowl – thank God it’s almost over - and looks at Sam with concern. It takes all of Sam’s power, and then some, to tear his eyes away from Bucky’s teeth biting into his pink lower lip, and up to his blue eyes.

“You okay, man?” He asks, and Sam nods.

“It’s nothing, just got lost in thought,” he answers, and he’s being truthful. Doesn’t know what came over him, just that the slow surveillance of Bucky’s features led him down a different path than it usually does. They’ve always watched each other cautiously, know each other’s movements with the kind of precision that makes you wonder if the haven’t known each other for centuries rather than years, a couple of which were spent in animosity. Bucky’s eyes flit between his again, and they find nothing to prod at further, so he returns to his cereal.

Sam hurries to finish his breakfast and clean up after himself, before heading back to his room with a half-coherent excuse and a heat in his cheeks too hot to be caused by morning sunshine. Thanks God for melanin and for intimate knowledge of the super-soldier hearing range on his way down to the garage.

The rumble of the car’s engine is a relief, and the first breath he takes off the premises of the compound even more so. A little guilt nibbles at him, but it would’ve eaten him alive if he didn’t know that Bucky intended to work on the plans for the library today, and so he keeps driving.

Sam isn’t stupid. That furnace warmth, the magnetic way Bucky’s being drew his gaze, it’s unmistakable. In his sound head and solid heart, he knows what it is. And that’s why his heart is beating so fast, why it won’t take a goddamn break around those blue eyes and sunny smile. Sam is too self aware to be too stupid, too blind to his feelings. He’s just nervous. A cup of coffee from his favorite place downtown won’t do much to settle, but it will give him room. And he needs room.

Because Sam has never done this before. Never acted on feelings for someone who he can’t afford to lose. Maybe, the risk-benefit balance is not tipping in his favor. However, he can’t say for sure, if he knows what result is in his favor anymore. Is the torment of this schoolboy crush worth not risking his friendship?

Sam exhales through his teeth, and looks out the window. Decides to go flying when he gets back in order to clear his head. Maybe that canopy made from blue satin holds the answers.

---

Birds are chirping on the balcony railing, their silky brown bodies picturesquely contrasting against the cottony blue sky behind them. Pretty enough to frame, and Bucky commits another scene to memory that he might want to paint some day. Closes his belt buckle and then picks up the brush but does a double take at the reflection that looks back at him from the dressing table mirror.

He looks healthier than he has in years, but that’s not what’s remarkable. No, it’s the length of his hair. The brown waves reach his collarbones, and he runs his hand through it with a huff, putting down the brush and leaving his room. Sam’s in the living room, and he can hear Earth, Wind, and Fire playing from down the hall. He enters the room to see Sam lounging on the sofa with a laptop in his hand.

“Hey, Sammy, you busy?” He asks, walking up to him. Sam looks up, turns the music down.

“No. Why, what’s up?” He says, placing the laptop down next to him, and Bucky sees that he was online shopping for clothes.

“I need you to cut my hair,” he tells him, sitting down on the sofa. Sam blinks. Once, twice, thrice. His face splits in a toothy grin of agreement, and it disarms Bucky so much that he forgets completely to be angry at the smug look on his face.

“Not that I wouldn’t love to ruin your hair, Rapunzel, but are you sure you don’t wanna go to a barber?”

“Yes. You do it.” Bucky nods assuredly, willfully ignoring the nickname, relieved to be rid of it soon, too, but hoping that Sam will know, unspoken, what he is trying to say. He’s gotten better around people, around strangers, but he doesn’t trust them. Not with sharp objects, and especially not with handling sharp objects in such proximity to him. And there’s a part of him, perhaps the old romantic, the one who is just a little on the sentimental side, that prefers for such a change – small though it may seem, it speaks magnitudes to someone who craves stability now – to be made by the person he is closest to. So Bucky is grateful, when that person, Sam, agrees, with a nod back.

Fifteen minutes sees them in Bucky’s bathroom, him sitting on a stool in front of the vanity, a towel over his shoulders, and Sam behind him with scissors. He lifts the spray bottle from the counter with his free hand and spritzes Bucky’s hair. It’s cold, refreshing, and gentle stray drops land on his face. Bucky’s hands are clenching around his knees, red fingerprints growing darker on the skin just below where his shorts end. It took him two summers to feel comfortable enough to wear those. Sam has a matching pair.

He raises the scissors to the side of Bucky’s head, just by his right ear, opens them, and then pauses. Moves to the back instead, raises the scissors, stops again. A heavy sigh ruffles Bucky’s hair, and he looks at Sam’s reflection. He looks back.

“I don’t know where to start, man. I have no clue what to do with this,” Sam says, exasperated already, gesturing towards Bucky’s head with one hand and almost running the other over his own head before remembering the scissors he still holds in it. Bucky doesn’t say anything, but throws him a look up and over his shoulder that seems to say You think I do?

Shaking his head, Sam starts again. Bucky closes his eyes, his body hairs standing on edge as the scissors start clipping. A coarse, large, warm hand rests on the back of his neck to steady his head, the point of contact burning.

“I think it’s short enough to use the machine,” he whispers, as if conveying a holy secret. He turns on the clippers and soon, the buzzing sound fills the room. Bucky doesn’t reopen his eyes, lets Sam trim the edges short on the sides and back, and keep it a little longer on the top, as per their pre-determined plan of action.

He starts running his fingers across Bucky’s scalp as he’s finishing up and making the final touches, and every nerve ending of his lights up. When Sam announces that he’s done, and Bucky’s lungs collapse and then swell like balloons at the sight of his new appearance, and his eyes meet Sam’s, the world stops.

They’re inches apart, once again. Eye to eye, nose to nose. Heart to beating, fluttering heart. Thank you’s are glued to his tongue and his tongue is paralyzed in his mouth, his mouth dry and wanting. He counts nine heartbeats, and begins to lean in on the tenth, but the eleventh brings the obnoxiously loud sound of his phone ringing from the bedroom, and the bubble bursts.

Bucky answers Peter’s call with less concern than he usually does, the affection and mentorship for the teenager overshadowed by the almost-moment. The one that makes him want to scream into the New York skyline.

---

Flaming red hair reaches as far as Sam’s eyes are concerned, accentuated by the backdrop of the setting sun, an unusual hour for sparring, but a crucial one today. Nat is visiting from the European headquarters in Budapest, where she is SHIELD’s head of the region. It’s a calmer job, safer than Avengers duty, but she works herself to the bone and lets out her frustration in the gun range or the sparring mat, with the latter making for better quality time with her teammate today. Not that Sam’s much for competition right now, and she doesn’t mince moves or waste time. He puts up as much of a fight as he can, but she has him on the ground in fifteen minutes. A new record.

She helps him up and he passes her her water bottle in return as the sit on the mat. Her outstretched legs prod at his knees.

“You were off your game, Wilson,” she says, as if he doesn’t already know. As if he doesn’t know he was too busy counting days since Bucky’s haircut to counter her moves. It’s been twelve, and every hour exponentially increases the tangible awkwardness between them.

“Distracted.” Sam shrugs truthfully. Nat’s laugh isn’t cruel or taunting, but teasing and friendly, a lightweight windchime.

“Yeah, I can tell. Want to tell me why?” She asks, with another sip from her bottle.

“Like you don’t already know,” he mutters, narrowing his eyes. Tilting her head, she looks at him like a curious robin. Like she’s trying to pluck out the secrets like wildflowers in his head.

“I just know it has something to do with Barnes. You can hardly look at each other.” She says, giving him her hand to take off the boxing tape, and he picks at the edge it’s bound at. Tries to ignore the piercing stare she’s focusing on his head.

Once the tape is off, he tries to drink from his bottle again. His throat is parched, and he doesn’t think it has much to do with the exercise any longer. Natasha’s stare turns to a glare, but eventually, she seems to relent, trying at another joke.

“What, did you kiss him?” She murmurs, reaching for her bottle. Sam sputters, water going in his windpipe, and Nat’s eyes widen as she watches him cough and cough and cough. “Are you serious? Oh my God, Sam, did you really?”

“No, no, no, shit, no. That’s crazy, Nat,” he says, standing and starting to powerwalk to the showers but Nat follows quickly, light on her feet and heavy with her questions.

“Then what was that for?” Nat asks, pointing towards the mat where he just had that undue coughing fit. Shit. Keep digging your own grave, Wilson, keep digging.

“Nothing, nothing, it’s fine,” he says, and she quirks an eyebrow. Crosses her arms. He’s known Nat for too long and too well to not be entirely aware that talking to her is for his best. And Sam is a lot of things, but he isn’t stupid. He follows her back to the mat like a lost puppy, and consoles himself with the fact that he’s reduced a master assassin to near-gossip.

“Well?”

So he tells her. Sam picks at the mat with bitten fingernails as he relays the tale of the five years of pragmatic planning and professionalism under imprisonment in the Soul Stone, during which they talked little but shop and pretended not to see the fear in each other.

Sam avoids Nat’s emerald gaze while he tells her about the first year as Captain America, with the weight of the mantle so heavy that Bucky became the crutch he leaned on, a super-soldier it took everything to put back into the world.

Sam closes his eyes when he recalls Steve’s funeral, and the instant he decided that Bucky Barnes wasn’t just a miracle, he was one of the most beautiful people Sam had ever met.

Sam watches the punching bags sway while talking about the warmth that spreads like bushfire whenever Bucky is near, but also about how he is at his coolest and calmest next to him, because he gets him.

Sam sees the sky transition from peach to indigo telling Nat about the moment in the bathroom, where that emotional connection almost manifested itself physically, and how those feelings that he thought were benign became dangerous, boiling under the surface, and how he doesn’t know whether to bury them, or set them free.

---

Icarus. The legend of Icarus and his melting wings, his broken body drowning is the first thing to enter Bucky's mind as the quinjet lands on the helicarrier and Sam is wheeled out on a stretcher and rushed to Dr. Cho's cradle. A trail of blood follows, dripping slowly despite the medics' attentions, and that's what seals Bucky's trance. He doesn't have answers for Hill or Fury - it's a morbid game of Hansel and Gretel, right up to the entrance of the medical wing.

The sterile whites and greys, alongside the vague hum or nurses barring his entry into the trauma bay and Fury's raging demands for answers are secondary sensations. Lost behind the veil. He has to watch through the glass as Sam is put in the cradle, but there’s so much blood. The Director and Assistant Director talk calmly now, suggesting that Bucky get his own wounds checked, but he is blind to their concerns, so they give him the space they see he needs.

It takes an hour to heal Sam. A torturous, unending hour, that has Bucky pacing across the floor, smearing blood and mud across pristine tiles, his mind humming so loud he can’t hear himself think. When it’s over, he has just enough presence to follow Sam’s unconscious body as it’s wheeled to a recovery room, where he sits at his bedside.

However, he doesn’t stay seated for long. Can’t look at his friend’s wounded form, helpless and undoubtedly in screaming pain, although he may not feel it. His body does, and he will feel it when he’s awake. Bucky stands and moves to look out the window. Absently, he scrapes at the clots of blood drying under his nails and in between the panels of his other arm. Part of him recalls the term dissociation, used by his SHIELD appointed psychiatrist, and the consequent recovery techniques. An alert corner of his subconscious is grateful that these episodes aren't as frequent any more. Or as debilitating, most of the time. Just… distracting, with the fog that pierces his ears and diffuses inside his skull until he's numb. Weightless. Recovery techniques. Right. Touch, taste, smell, sound, sight. Glass and metal, blood and sand, jet fuel, whirring engines; open, open, sky.

Bucky likes the sky. Likes to watch clouds form, transform into something new, drift onwards to a better place. A better view than he must present. The infinite stretch of blue. Sometimes, he paints his own clouds on the sky in his mind's eye, but right now that canvas is dripping red - fists clench tight above his thighs - dripping red, white, and blue, Sam is dripping red, white, and blue, and he's falling, Icarus to the ocean.

Falling, falling, falling.

Oh.

Bucky jerks upright. Shakes his head, wipes a blood stained strand of hair back. Forces air into his lungs - it's thinner up here, colder, too, so he has to focus, feel the bite, good - and then: clarity.

He remembers where he is, the smoothness of tiles under his feet, the sweat sodden uniform sticking to his skin, the physicalities of his position return, as does the feel of his beating heart. But there's something new in the way it hammers against his ribs. Something gentler, that prompts a flutter of intrigue, until he realizes what it is, until he can name the newborn emotion screaming to be heard inside his heart.

Hot forehead against cold glass. Hot tears on hotter cheeks. Bucky lets them fall as he tries to face the sky again.

“I didn’t mean for it to happen,” he tells the clouds. Not because he doesn’t want to be in love, or because he is love with a man instead of a woman, or because said man is Sam Wilson, but because it’s just so inconvenient. Because there is no happiness to be found in lives like these, and because it is an impossibility that a man with a heart as pristine a golden could want one with bruises and stains that stretch across every inch of skin. “I didn’t mean for it to happen.”

And he swears he can hear his Ma answer from the sky: Why of course, you didn’t, my baby boy. No one ever does. Doesn’t mean it isn’t right, or meant to be so. The universe has a way with these things. Knows how to put people together, just like a starling knows to hide her nest from crows. It’s nature, James.

Nobody’s called him James since Winnifred Barnes. Nobody ever will. But “Bucky” doesn’t sound so bad coming from Sam’s voice. Returning to his bedside and slumping into the chair, Bucky hopes he’ll only live long enough to tell him so.

Bucky, post-war, post-Winter Soldier, doesn’t know all that much about fate or the universe, nor does he know a thing about love, but he knows homecoming. And Sam, his eyelashes delicate against skin like gold poured over tourmaline, is home.

All resistance leaves Bucky with a muted sigh. It’s like he can feel the adrenaline, the fight-or-flight, both physical and emotional, evaporate when he takes in the expression of calm that has washed over Sam’s features. He takes half a dozen deep, deep breaths. Allows the oxygen to cleanse him from the inside out, and now, he has enough presence of mind to feel the exhaustion entering his bones. Aside from the scrape on his cheek, none of the blood on his being is his own. He should clean up, he knows that, but he thinks he’ll throw up if he tries to stand up again, so he breathes instead. Breathes in the fact that Sam is alive like he needs that statement to live. So that he doesn’t forget it, and wake up screaming - wouldn’t be the first time - he imprints it into his memory.

Only then do his shoulders stop guarding his neck, relaxing and hitting the back of the chair he’s sat on. The air conditioner whirrs on, and Sam’s breaths are puffs of cotton in the air, that if Bucky focuses enough on, he can envision as clouds. Clouds that turn to sheep, sheep that he counts, and it doesn’t take many of them before he is fast asleep.

---

The day Happy and May get married, Sam almost asks Bucky for a dance, under a starlit sky that twinkles like fairy lights. The months since his injury have been better than those before, contrasting a new smile, and a lighter face, against the tangible sense of will-we-won’t-we. They’re still tense, still have moments where they can’t read each other, still almost talk about it, but their companionship has returned.

This is obvious in the grin Bucky throws him with a roll of his eyes over Nat’s shoulder, as Sam twirls May around like he’s trying to make her nauseous. The poor bride tolerates his hijinks for all of one song before politely excusing herself, as does Nat, pretending that Bucky hasn’t gotten better at dancing again after practicing for months on end. She throws Sam a wink as she leaves the dance floor, and Sam swallows before turning tail and going to get a drink, leaving Bucky to find another dance partner. He quells a bubble of his own nausea as a wonderful girl – Annie something, from May’s work – tries to ask for a dance. To his surprise, Bucky refuses, and then Sam feels guilty for the cheer that goes up in him.

It’s short-lasting, overwhelmed once again by the anxiety that comes with interacting with Bucky. Sometimes, he thinks he sees roses bloom under Bucky’s footstep, the scent of him so alluring. At others, like now, the weight of his gaze is so heavy, he thinks he should drown under it if he doesn’t release the secret in his chest. If he doesn’t tell Bucky that he remembers waking up in that hellicarrier holding an asleep Bucky’s hand, with an asleep Bucky’s lips pressed to the back of his own. And that he liked it.

“It’s a nice party,” he says, tipping back the champagne flute in his hand. He can’t get drunk, and it takes large sips for him to even feel the spark in his throat, the movement exposing a stretch of slender, soft skin. It’s a matter of milliseconds, barely one breath, but Sam’s mouth is dry, useless but for a nod of agreement with a survey of the hall. Nat is wiggling her eyebrows at him from across the dance floor, and Bucky has to repeat his name twice to regain his attention, something that he immediately loses to the color of Bucky’s eyes upon turning towards him. He breaks eye contact and looks away again with another nod.

“Yeah, yeah, it was a great day. I’m really happy for those two,” Sam says honestly, gesturing towards the bride and groom, who are chatting away with Pepper.

“So you’re happy for Happy?” Bucky murmurs and Sam snorts, downing his glass, and shaking his head.

“Ha ha ha, what are you, twelve?”

“You may have to check my birth certificate to find out,” he deadpans, and Sam pinches the bridge of his nose as Bucky cackles. He glares at him, but soon, the corner of Bucky’s eyes crinkling while the sound of his laughter echoes comes into alarming focus against May and Happy swaying in the background, and Sam doesn’t need to wonder what it’s like to feel so much joy and such magnanimous love from someone that you decide to bind yourself to them forever. In fact, Sam decided a long time ago that Bucky was the one person he couldn’t live without any longer. The only difference now is that the emotions that went into that definition have changed. The twinkling sky winks down at him, as if to reaffirm that that realization is correct, and to tell him that he’s on the right path.

---

The city of New York stretches out through the window before them, buildings piercing the dusk that is settling above, and Bucky and Sam sit against the freshly dried paint in the living room of Bucky’s childhood home. It has taken four years after the Blip, four years of newfound stability, of recovery and building up and breaking down and defining his life for his own, to come back to what his life used to be. He thought it only fitting that the man who played the most invaluable part in helping him to his feet be with him at the most magnificent landmark of his progress, of his new life.

The building had, wondrously, been the same one, in that it hadn’t been demolished and rebuilt, only thoroughly renovated. Bucky had bought it several months ago, and Sam had instantly been enraptured by the idea of rebuilding this apartment. Only the furniture remains now, the empty rooms freshly painted and smelling of paint and paper, sawdust and sandalwood and sweat. Bucky looks over at Sam as he closes his eyes, and watches the sunset light his skin like honey on dark silk. Glimmering, glowing.

It hits him like a freight car. The notion that even though his life has been longer than most, it is too short to abandon what you love. Bucky is scared. He’s been scared his whole life. He was scared to go to war that first time, he was scared for his life when he was captured, he was scared for Steve when he went after Hydra, he was scared when he became Hydra, he was scared. And angry. And he doesn’t want to be any longer, even if the alternative is regret and shame. Those would still be new emotions.

That’s what has him turning to Sam, the rustle of his jeans alerting him so he opens his eyes. A question swimming in their content depths. Bucky answers it.

“I love you, Sam,” he says, heart in his throat. Sam gulps, like there’s something he wants to say but doesn’t know how to, that there are words lodged in his throat that he longs to set free, and Bucky tells him he knows what they are already. Doesn’t need the words spoken, now or ever, when they’re so visible in how Sam can do nothing but lift his hands and cups his face in them. The I love you, too, is folded like a hidden love note between their lips, passed to Bucky when they meet, and Sam moves his mouth like flower petals over glass. Bucky kisses back. He kisses back harder, tilts his head so they’re like puzzle pieces, his heartbeat taking flight. When they stop, the sky is as pink as roses, the gold accent wall behind them is smoldering, glowering with light. Their foreheads rest against each other’s, Bucky’s hand rests over Sam’s to hold him there, and they fit together like the stars fit in the sky.

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#ayesha writes #SSB2020 #bucky barnes #sam wilson #sam wilson x bucky barnes #bucky barnes x sam wilson #sambucky #fanfiction #marvel fanfiction #fanfic

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ottomanladies · 5 months ago

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No problem, it’s actually more comfortable to talk like this :)

What you say seems to make sense because Giustinian talks about Mustafa in past tense:

“Per ultimi sedevan nel Divano doi altri cognati del re, l’uno Chinan, l’altro Mustaffà. […] Mustaffà, fatto in Asia le medesime et peggiori estorsioni, ma convertite per la maggior parte in sé medesimo, provò con la perdita della testa il sdegno di Sua Maestà.”

He says that Mustafa was in the Divan but was sent to Anatolia, where he apparently extorted money from other people, kept it for himself, and “experienced His Majesty’s disdain with the loss of his head”.

This seems to confirm that he was a Damad until he was recently executed. Oztuna says he was executed in December 1628 but if von Hammer says there’s a dispatch dated December 1627, then… Also, Sicill-i Osmani (which is not a contemporary source, we must remember, but still…) says that Fatma married Kara Mustafa Pasha in 1625/26 and he was executed in 1626/27

I think Peirce mistook Kara Mustafa Pasha with Çanbuladzâde Mustafa Pasha, who was Fatma’s husband after Çatalcalı Hasan Pasha. Unfortunately, they were both called Mustafa lol.

About Çatalcalı Hasan Pasha, Sicill-i Osmani confirms the story that he was a servant of Haci Mustafa Ağa and that from 1615 to 1621 was kapıcıbaşı, that is the chief of palace gatekeepers. I guess that in this capacity he was able to find out that Osman II wanted to execute Mehmed.

About Kenan Pasha. Giustinian says he was sent to Greece (recently, I imagine) so maybe only the betrothal was formalised at the time (or some sort of proxy wedding)? I got the inspiration from Uluçay, who says that Ayşe binti Ahmed I was betrothed to Murtaza Pasha a month after Hafiz Ahmed Pasha’s death but he went to Istanbul for the wedding only three years later.

I think you’re right when you said Beyhan and Gevherhan were the only ones alive in 1672 because Fatma was most probably dead by then.

About Babadag, I would like to add (though it’s off-topic lol) that a daughter was born there to Mehmed IV and Gülbeyaz. Querini calls her Hatice and I called her Ayşe because I think he switched the princesses (Kuloğlu Musahip Mustafa Pasha married Hatice Sultan in 1675 and Kara Mustafa Pasha never became a Damad). I said, years ago, that Ayşe was Emetullah Rabia Gülnüş’ daughter but she clearly wasn’t because Querini clearly states that her mother is “Tulbeias” which, I realised only when I wrote my dissertation, was Gülbeyaz. So it’s true that Gülbeyaz was the mother of a princess, like Alderson said.

Unfortunately Turkish/Ottoman sources never mention an Ayşe Sultan binti Mehmed IV but Ragusian diplomats kept calling her ��the Musahip’s wife” which is… strange… because (Kuloğlu) Musahip Mustafa Pasha was Hatice’s husband. Moreover, they never mention a Hatice Sultan, not even once. Did she have more names? What do you think? Is it just a simple mistake by foreigners who didn’t quite catch the difference between Ayşe and Hatice (keeping in mind a little Ayşe indeed existed and most probably died in childhood)? I would like to hear your opinion :D

Hi! Previously in Ottomanladies you answered an ask about marriages of Burnaz Atike, Gevherhan and little Atike. So, some historians confused Burnaz Atike with one of Ibrahim's daughters when they claim she married Musahib Cafer Pasha (d.1647) in 1630, as according to Giorgio Giustinian in 1627, Koca Kenan (d. 1652) was already married to Murad IV's sister (Pedani, p.596). And some historians say Gevherhan was the one who married Cafer in November 1646, like Sakaoglu.

And according to Joseph von Hammer, the youngest daughter of Ibrahim betrothed to Cafer was married to the other Kenan, Sari Kenan (d. 1659). But some historians separate the wives of these pashas as Gevherhan marrying Cafer and her sister Atike marrying Sari Kenan, with Atike going on to marry Ismail Pasha.

However, in "Dubrovacka akta i povelje", a report of 1650s refers to "Ghiusciahato sultana moglie di Chieman passa", so it seems to me she married Sari Kenan after Cafer died. And the "Mémoires du Sieur de la Croix" in 1670s, pages 368, 369, 370 and 371 says: "Les soeurs du Grand Seigneur (...) la premiere fut mariée à trois ans, & eftoit à dix avec fon second mary Affaki Mehemet Pasha, Gouverneur dAlep, il fuit étranglé fous pretexte de fauffe monnoye, & elle fe maria pour la troisiéme fois avec Ibrahim Pacha Tefterdar, du depuis Pacha du Kaire, dAlep, & enfin Capitan Pacha, aprés la mort duquel Jemblat Oglou Gouverneur du Kaire la épousée en quatriéme nopces. La seconde mariée auffi jeune que sa soeur, a eu cinq maris, dont le dernier la prit vierge, à cause dun défaut de nature (...) Je ne fcay pas le nom des deux premiers, le troisiéme fut Sinan Pacha, lequel estant Capitan Pacha, perdit la Bataille des Dardanelles (...) Le quetriéme eftoit Ismael Pacha, ce grand Seigneur l ayant choifi pour und es Lieutenans generaux de l armée dHongrie (...) Le cinquiéme sappelle Kassum Pacha, il est Chirurgien de profession"

The quote says Mehmed IV had 2 sisters in 1670s. The 1st married Haseki Cavuszade Mehmed Pasha, then Defterdar Ibrahim Pasha and then a Canpulatoglu (son of Kosems Fatma?). The other, younger than the first, was married to "Sinan" who was Kaptaniderya, so it should be Sari Kenan. After him she married Ismail Pasha and then Cerrah Kasim Pasha, and also had 2 husbands before the first.

(All in all, I believe the first sister who married Haseki Cavuszade could be Beyhan instead, as in 1653, according to "Dubrovacka akta i povelje" she is called "Behar sultana, moglie di passa di Cairo", and in 1563 this was Haseki Cavuszade Mehmed; but interestingly historians believe he was Gevherhans second husband instead...)

In "Per favore della Soltana", several lists give us marriages of Gevherhan. In 1648, she is called widow of Cafer, in 1662 she is wife of Ismail Pasha, and in 1670 she is called wife of Casciu Pascia who is probably Cerrah Kasim Pasha. And in 1676 and 1680, she is called wife of a Canpolatoglu and not another Sultana as Croix claimed.

Paul Rycaut in "The Present State of the Ottoman Empire" also says Gevherhan married Ismail Pasha (and then remarried to Gurcu Mehmed Pasha): "At this tenderness of age, Sultan Ibrahim, father of the present Grand Signior, married three of his daughters, one of which was called Gheaher Han Sultan, hath had already five husbands, and yet as is reported by the world, remains a virgin; the last husband deceased was Ishmael Pasha, who was slain in the passage of the River Raab; and is now again married to Guirgi Mehemet Pasha of Buda".

So it seems to me that Gevherhan married the following: Musahib Cafer in 1646, Sari Kenan in 1647, Ismail Pasha after him, then Gurcu Mehmed, then Cerrah Kasim Pasha, and then maybe a Canpulatoglu (unless that was the other sister like Croix claimed, maybe Beyhan?), before finally marrying Palabiyik Yusuf later in life.

But after all this, I want to ask whether its possible that this sister of Mehmed IV called Atike existed at all? Because it seems quite certain that Gevherhan married Kenan Pasha and Ismail Pasha, not one named Atike, and historians did make a confusion with Burnaz Atikes marriages. And if little Atike didnt exist, was Gevherhan the full-sister of Mehmed IV instead? I know Gevherhan is believed to be born in 1642, and with Mehmed and Fatma it gets too much for Turhan, but Hammer describes her as the youngest daughter in 1647, and if the sister who married Haseki Mehmed was Beyhan, and she was reportedly married for the first time to another at the age of 3 as Croix claims, and the sister who married Sari Kenan and the others was younger than her, then Beyhan could still be born in 1645 as she married Hezarpare in 1648, and Gevherhan was born after her...

Hi! Please be patient with me because these asks take time to unwrap and I’m only doing this in my free time.

I think you’re talking about this ask. About the confusion, it’s something that Uluçay too believes:

Alderson confused the daughters of Ahmed I, Murad IV and Sultan Ibrahim, so he made mistakes.

Alderson confused the daughters of Ibrahim with the daughters of Ahmed I and Mehmed IV, and therefore made some mistakes.

and he’s right because the rapid successions plus the practice of marrying princesses as children created so much confusion.

(it’s so funny that he says that twice lmao)

Okay, so your theory is that Atike Sultan binti Ibrahim doesn’t exist and that some historians seem to have mistaken Burnaz Atike with a daughter of Ibrahim? I hope I understood well.

Everything under the read more (it's very... heavy, sorry lol)

I read Giustiniani’s relazione and the math is not really mathing because he says Murad IV put his four brothers-in-law at the highest posts of government but then mentions five brothers-in-law:

Çatalcalı Haşan Pasha: he’s Fatma’s husband

Hafiz Ahmed Pasha: he’s Ayşe’s husband

Bayram Pasha: he’s Hanzade’s husband

(Recep Pasha: he’s Gevherhan’s husband) > Giustiniani only mentions her as Osman II's elder sister

“Chinan” who, you believe, was Koca Sofu Kenan Pasha

“Mustaffà” ?? who is he??

Sicill-i Osmani says that Kenan Pasha married Burnaz Atike in 1633-34, but Giustinian’s last dispatch from Istanbul was dated 4 July 1627 so… did he foresee the future? Were there more Kenan Pashas?

(Also, who is that Mustafa??)

Now, onto Ibrahim's daughters.

So, I made this table to semplify things because I was going insane with all the information.

I think there is some confusion between Haseki Mehmed Pasha, who was strangled in Aleppo in June 1661 (like de la Croix says), and Çavuşzade/Çavuşoğlu Mehmed Paşa, who lived until 1681. Sicill-i Osmani doesn’t call the latter “Haseki” but he’s identified as Gevherhan Sultan’s husband. Now, the princess who married Haseki Mehmed Pasha could have remarried after 1661, but the one who married Çavuşzade/Çavuşoğlu Mehmed had to wait until 1681.

Beyhan is admittedly a mistery because she was married for less then a year to Hezâr-pâre Ahmed Pasha when she was little but afterwards didn’t have a husband for 11 years? It seems strange. If the Ragusian diplomats called her “wife of the pasha of Cairo” and if Haseki Mehmed Pasha was beylerbey of Egypt in 1653 (as Oztuna confirms in Devletler ve Hanedanlar), then Haseki Mehmed Pasha was married to Beyhan binti Ibrahim. Unfortunately my only Ragusian sources come from the essay Per Favore Della Soltana, and in it there’s a gap between a letter dated 1648 and one dated 1662.

About the Canpulatoğlu Pasha, I would like to add that Canbulad-zâde Mustafa Paşa had two sons with Fatma: Sultânzâde Hüseyn Paşa, who was governor of Budin and of Egypt, and Sultânzâde Süleymân Bey. Both lived to adulthood. Moreover, he had a daughter from his previous marriage: Ayşe Hâtûn. Maybe he had other sons too. It is interesting, though, that de la Croix says Canpulatoğlu is Governor of Egypt, because Sultânzâde Hüseyn Paşa was indeed governor of Egypt at some point.

About Atike binti Ibrahim:

(Uluçay doesn't believe she existed)

As we can see, Oztuna and Sakaoğlu use the same source. Oztuna, though, says that Atike binti Ibrahim was buried in Ibrahim’s mausoleum, while Sakaoğlu says that her burial place is unknown. Curiously, Atike binti Ahmed I is buried in Ibrahim’s mausoleum too.

Since Alderson gave his sources, I went to check. This is a passage from Histoire de l’Empire Ottoman, volume 12, pp. 49-50:

L'ainée, Aïsché, fiancée dès l'age de trois ans à Ipschir-Pascha, épousa à dix Mohammed-Pascha, gouverneur de Haleb; ce dernier ayant été décapité comme faux monnoyeur, elle devint la femme du defterdar Ibrahim, gouverneur du Kaire, puis de Haleb, et alors kapitan-pascha; à sa mort, elle fut mariée à Djanbouladzadé, ancien gouverneur d’Ofen, qui depuis remplit les mêmes fonctions au Kaire. La seconde, nommée Aatika, épousa d'abord le vizir Kenaan-Pascha, puis le vizir Yousouf-Pascha, et en troisième lieu le kapitan Sinan-Pascha, qui avait perdu la bataille des Dardanelles contre les Vénitiens; elle eut pour quatrième époux Ismail-Pascha, grand-inquisiteur en Asie, qui fut tué à la bataille de Saint-Gotthardt; enfin elle contracta une cinquième union avec KasimPascha, l'un des pages de la chambre intérieure, et chirurgien de profession, qui, lors de la circoncision du sultan Mohammed , sut arrêter, au moyen d'une poudre astringente, une hémorrhagie qui avait fait tomber le prince-en défaillance, service que ce dernier récompensa plus tard en donnant à Kasim le gouvernement de Temeswar. […] le Sultan, en reconnaissance du sang qu'il lui avait conservé, refusa de répandre le sien, et, pour le sauver, lui donna la main de sa sœur, qu’un vice de conformation avait empêchée d'appartenir à ses premiers maris, et qui, après dix-neuf ans de mariage, entra vierge dans le harem de Kasim. Celui-ci la délivra de son infirmité au moyen d'ine opération qu’il pratiqua pendant le sommeil d'Aatika, assoupie par un narcotique. Ce fut ainsi qu'il acquit des titres puissans aux bonnes grâces de la princesse, comme précédemment il avait mérité la faveur particulière de Mohammed IV.

Doesn’t it kind of sound like de la Croix (below)? I think Hammer’s source is him.

"La premiere fut mariée à trois ans, & estoit à dix avec son second mary Assaki Mehemet Pasha, Gouverneur d’Alep, il fut étranglé sous pretexte de fausse monnoye, & elle se maria pour la troisiéme fois avec Ibrahim Pacha Tefterdar, du depuis Pacha du Kaire, d’Alep, & enfin Capitan Pacha, aprés la mort duquel Jemblat Oglou Gouverneur du Kaire l’a épousée en quatriéme nopces. La seconde mariée aussi jeune que sa soeur, a eu cinq maris, dont le dernier la prit vierge, à cause d’un défaut de nature (...) Je ne sçay pas le nom des deux premiers, le troisiéme fut Sinan Pacha, lequel estant Capitan Pacha, perdit la Bataille des Dardanelles (...) Le quetriéme estoit Ismael Pacha, ce grand Seigneur l’ayant choisi pour un des Lieutenans generaux de l’armée d’Hongrie (...) Le cinquiéme s’appelle Kassum Pacha, il est Chirurgien de profession”

Now, I think Hammer starts with a mistake because Ibsir Mustafa Pasha was one of Ayşe binti Ahmed I’s husbands. Also, it’s impossible to say where he found that Mehmed IV’s eldest sister was named Ayşe. After these mistakes, though, he repeats what de la Croix said: Haseki Mehmed Pasha, Defterdar Ibrahim Pasha, Canbuladzâde Pasha. The second sister is named Atike (so he says) and stayed a virgin until her last husband, Cerrah Kasim Pasha, operated on her to solve some kind of physical problem she had. This story is similar to the one reported by Rycaut, but he named her Gevherhan instead:

At this tenderness of Age, Sultan Ibrahim, Father of the present Grand Signior, married three of his Daughters; one of which called Gheaher Han Sultan, hath had already five Husbands, and yet, as is reported by the World, remains a Virgin; the last Husband deceased was Ishmael Pasha, who was slain in the passage of the River Raab; and is now again married to Gurgi Mahomet Pasha of Buda, a Man of 90 Years of Age, but rich and able to maintain the greatness of her Court, though not to comply with the youthfulness of her Bed, to which he is a stranger like the rest of her preceding Husbands. — p. 40.

It’s possible that Rycaut had already left the Ottoman Empire when this princess married Cerrah Kasim Pasha. He’s the only one talking about Gurci Mehmed Pasha, though… Interestingly, Sakaoğlu corrects Rycaut’s Gürcü into “(Çavuşzade, Haseki)” but, admittedly, his quote is quite different from Rycaut’s original. In Sakaoğlu’s it is said that the pasha is 30, while Rycaut says he’s 90. Moreover, as far as I know, Çavuşzade Mehmed Pasha was never governor of Buda.

In conclusion, I’m more confused than before lol

As for Mehmed IV’s full sister, I really have no opinion on this. Usually, it’s Beyhan who is given as Turhan Hatice’s daughter but with no hard evidence.

You (and other people) can send me asks on ottomanladies now, I have re-opened my ask box. As I have already said, please be patient with me because I don't have much free time and these things need to be analyzed properly :D

#ask: ottoman history #gevherhan sultan daughter of ibrahim i #fatma sultan daughter of ahmed i #atike sultan daughter of ahmed i #ayse sultan daughter of mehmed iv #hatice sultan daughter of mehmed iv

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dailytafsirofquran · 4 years ago

Text

Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 19-20

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

19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. ButAllah ever encompasses the disbelievers.

20. The lightning almost snatches away theirsight, whenever it flashes for them, they walk therein, and when darkness covers them, they stan.d still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.

Another Parable of the Hypocrites

Allah says,

Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.

This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are, (Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn Abbas, and several other Companions have confirmed as well as Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ata, Al-Hasan Al-Basri, Qatadah, Atiyah Al-Awfi, Ata Al-Khurasani, As-Suddi and Ar-Rabi bin Anas.

Ad-Dahhak said "It is the clouds."

However, the most accepted opinion is that; it means the rain that comes down during, (darkness), meaning, here, the doubts, disbelief and hypocrisy.

*(thunder), that shocks the hearts with fear.

The hypocrites are usually full of fear and anxiety, just as Allah described them, They think that every cry is against them. (63: 4)

and,

They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush. (9:56-57).

*(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites.

Allah said,

They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. meaning, their cautiousness does not benefit them because they are bound by Allah's allencompassing will and decision.

Similarly, Allah said, Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud! Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind! (85:17-20)

Allah then said,

The lightning almost snatches away their sight, meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith.

Also, Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah, "The Qur'an mentioned almost all of the secrets of the hypocrites.''

Whenever it flashes for them, they walk therein, Ali bin Abi Talhah narrated that Ibn Abbas said, "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''

Similarly, Allah said,

And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that. (22:11)

Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still, Muhammad bin Ishaq reported that Ibn Abbas said, "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion.''

This was also said by Abu Al-Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi bin Anas and As-Suddi, who narrated it from the Companions, and it isthe most obvious and most correct view, and Allah knows best.

Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith.

Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said, On the Day when the hypocrites _ men and women _ will say to the believers: "Wait for us!

Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'' (57:13)

Allah described the believers, On the Day you shall see the believing men and the believing women _ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise). (57:12)

and,

The Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records _ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us (and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely) and grant us forgiveness. Verily, You are Able to do all things.'' (66:8)

Ibn Abi Hatim narrated that Abdullah bin Mas`ud commented on, (Their Light will run forward before them),

"They will pass on the Sirat, according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.''

Ibn Abi Hatim also reported that Ibn Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished.

When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate, (Our Lord! Keep perfect our Light for us).''

Ad-Dahhak bin Muzahim said,

"On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate, (Our Lord! Keep perfect our Light for us).''

Types of Believers and Types of Disbelievers

Consequently, there are several types of people.

* There are the believers whom the first four Ayat (2:2-5) in Surah Al-Baqarah describe.

* There are the disbelievers who were described in the next two Ayat.

* And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.

This is similar to the parables that were given in Surah An-Nur. Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.

Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance.

Allah said,

As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)

Allah then gave the example of ignorant disbelievers, simple in their ignorance.

He said;

Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)

Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers.

Allah mentioned these two groups in the beginning of Surah Al-Hajj, And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil), (devoid of every kind of good). (22:3)

And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah). (22:8)

Furthermore, Allah has divided the group of the believers in the beginning of Surah Al-Waqi`ah and at the end. He also divided them in Surah Al-Insan into two groups,

* the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and

* Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).

In summary, these Ayat divide the believers into two categories,

* the near ones and

* righteous.

Also, the disbelievers are of two types,

* advocates and

* followers.

In addition, the hypocrites are divided into two types,

* pure hypocrites and

* those who have some hypocrisy in them.

The Two Sahihs record that Abdullah bin Amr said that the Prophet said,

Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up.

* Whenever he speaks, he tells a lie.

* Whenever he makes a covenant, he proves treacherous.

* Whenever he is entrusted, he breaches the trust.

Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.

Types of Hearts

Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said,

The hearts are four (types):

* polished as shiny as the radiating lamp,

* a sealed heart with a knot tied around its seal,

* a heart that is turned upside down and

* a wrapped heart.

As for the polished heart, it is the heart of the believer and the lamp is the light of faith.

The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it.

As for the wrapped heart, it is a heart that contains belief and hypocrisy.

The example of faith in this heart, is the example of the herb that is sustained by pure water.

The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart.

This Hadith has a Jayid Hasan (good) chain of narration.

Allah said,

And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things.

Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, (And if Allah willed, He would have taken away their hearing and their sight),

"Because they abandoned the truth after they had knowledge in it.''

Certainly, Allah has power over all things.

Ibn Abbas said,

"Allah is able to punish or pardon His servants as He wills.''

Ibn Jarir commented,

"Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''

Ibn Jarir and several other scholars of Tafsir stated that; these two parables are about the same kind of hypocrite. So the `or' mentioned in, (Or like a rainstorm from the sky) means `and', just as the Ayah, (And obey neither a sinner or a disbeliever among them).

Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.'

According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.'

The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''

I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated.

For instance, Allah mentioned these types in Surah Bara’h when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar.

For instance, Allah gave two examples in Surah An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,

(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until, (Or (the state of a disbeliever) is like the darkness in a vast deep sea), (24:40).

The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance.

Allah knows best.

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