#im counting it because its him spiritually. and it reveals his name

[every-vasily]

[basicsofislam]

ISLAM 101: Muslim Culture and Character: Morals And Manners: Studying and Learning (Part 1)

The basis of acquiring knowledge is reading and studying. The first revelation of God’s Word to Muhammad (peace and blessings be upon him), the first command of his Prophethood, began with the command, “Read!” This announced a fundamental principle. Let us revisit these verses in Sura Alaq, the first verses of the Qur’an to be revealed:

(1) Read in and with the Name of your Lord, Who has created–

(2) created man from a clot clinging (to the wall of the womb)!

(3) Read, and your Lord is the All-Munificent,

(4) Who has taught (man) by the pen–

(5) taught man what he did not know! (96:1–5)

The first revelation begins with the command to read the miracle of creation through faith in God and knowledge of Him. Then it refers to the creation of human beings, encouraging con- templation on this miraculous occurrence in the second verse. It continues with another directive to “read,” and refers to “the pen,” “teaching/learning” (between God and people), “knowing” and “knowledge.” It is one of God’s great blessings that man, at first an insignificant being, was given knowledge that elevated hu- mankind to the highest level over all other creatures. Being taught not only knowledge, but also the use of the pen, humankind has thus been entrusted with the duty of spreading this knowledge far and wide, using it for development and progress, and preserving it for future generations. If it were not for the revelation of God and the blessings of abilities that are represented by “the pen” and “the book,” humanity could not have accomplished all the achieve- ments that have been constructed on the accumulated wisdom of centuries.

The basic state of humanity was unenlightened until God blessed us, allowing us to grow in knowledge. At every stage knowledge was given as a blessing and the doors of learning were opened by God. That which people thought they themselves had developed, in truth was given to them by their Creator without their realizing it. For this reason, everyone who has some knowl- edge should recognize the true Source of such blessings, praising and turning to the One Who granted them, and employing them in a manner that is pleasing to God. This will ensure that knowl- edge will never separate a person from God or cause them to for- get Him.

Any “knowledge” that distances a person from their Creator is divorced from its basic purpose. It can never be of benefit to peo- ple or make them happy, for it can produce only evil, depression, or destruction. As such knowledge has deviated from the Source of knowledge it has lost its direction and no longer leads to the Path of God. Therefore, it is crucial that someone who attains knowledge not forget, even for a moment, that the power and au- thority the knowledge has brought can be used for right or for wrong, and all persons will be responsible to the Originator of that knowledge for the way it is used.

“Knowledge is power,” or as the Qur’an says, “…whoever is granted the Wisdom has indeed been granted much good” (Baqara 2:269). In this verse, the word al-hikma—often translated as “the Wisdom”—means “beneficial knowledge.” Knowledge that is bene-ficial to people will also elevate the status of the person who knows. The Qur’an also says that those who know God cannot be on the same level with those who do not: “Is he who worships God devoutly in the watches of the night prostrating and standing, who fears the Hereafter and hopesfor the mercy of his Lord (to be likened to that other)? Say: ‘Are they ever equal, those who know and those who do not know?’ Only the people ofdiscernment will reflect on (the distinction between knowledge and ignorance, and obedience to God and disobedience,) and be mindful” (Zumar 39:9). This last verse makes it clear that knowledge must be used together with the ability to reason, drawing particular at- tention to the fact that any knowledge based on knowledge of God is true knowledge and beneficial to those who possess it. In fact, knowledge has a potentially destructive power in the hands of those who do not use their reason, merely acting in sheer ignorance of God. Beyond this basic adab of knowledge, let us now examine the further sayings of Prophet Muhammad, peace and blessings be up- on him, on this topic.

At every opportunity, the Prophet drew attention to the im- portance of knowledge. One day he said to Abu Dharr, “O Abu Dharr, if you leave your home in the morning to go out to learn a verse of the Qur’an, this holds more blessings for you than per- forming a hundred rakats of supererogatory prayer. And if you leave your home in the morning to go out to acquire knowledge, this holds more benefit for you than performing a thousandrakats of supererogatory prayer.”1 In another hadith God’s Messenger said, “When God wills blessings for someone, He makes them knowledgeable in religion.”2

Moreover, keeping knowledge from people, unless one is forced to by circumstances, is not a desirable act. This was made clear by the Prophet, who said, “If someone is asked to share their knowledge but they hide it and do not speak, they will be bridled with a bridle of fire (on the Judgment Day).”3

The Prophet also made it known that spiritual knowledge, which puts a person on the right path and leads to righteousness, is more valuable than the greatest worldly treasures: “By God, it is better for you that God should give guidance to a single person on the right path through you than that you should acquire a whole herd of red camels.”4 At this time, red camels were very precious, and a person who owned such a camel was rich; extremely few people owned an entire herd of red camels. This comparison, therefore, clearly shows the value of knowledge that leads to good, and of leading others to good.

Yazid ibn Balama once asked, “O Messenger of God! I have memorized many of your sayings. But I am afraid that those I memorize later will make me forget those I memorized earlier. Tell me a word that will help me retain all the things I have learned without forgetting the others!” The Prophet replied, “Stay upright before God in what you have learned (and that is enough for you)!”5

One of the most esteemed Companions of the Prophet, Ibn Abbas, gave the following advice: “Tell people one hadith per week. If this does not seem enough, recount two or three. And never cause people to become bored with the Qur’an! When peo- ple are talking amongst themselves, never let me see you walk up and interrupt them to teach them something. When they are speaking, be quiet and listen. If they come to you and ask you to talk, then you should teach them on their request.”6

In addition to choosing the appropriate time, it is also impor- tant when teaching ethical principles or religious knowledge to choose a level that can be understood by one’s audience. Some people try to appear knowledgeable by using a style and manner which is not clear or understandable. This is wrong, as it goes against the proper manners of speaking to people in a way that makes sense to them. No less a person than Ali ibn Abu Talib said, “Tell people things they can understand. Do you want to be re- sponsible for making God and His Messenger misunderstood?”7 He meant that plain and clear speech should be used, especially when speaking of spiritual matters. Ibn Mas’ud also said, “If you say something to a gathering which is above their intellectual ca- pacity, it will certainly lead some of them into mischief.”8

Someone who lives an exemplary life and tries to please God by teaching other people and sharing knowledge is on the Path of God, and God is indeed pleased by such a person. Kathir ibn Qays explains, “I was in the Mosque at Damascus sitting beside Abu al- Darda. A man came and said, ‘O Abu al-Darda, I came from the Prophet’s city of Medina to ask about a hadith that I have heard you are relating.’ Abu al-Darda, in order to find out whether this was really the man’s intention, asked, ‘Could you also have come to do business (trade)?’ ‘No,’ he answered, ‘I did not come to do any such thing.’ He asked again, ‘So you did not come for any- thing else other than to hear a hadith?’ The man replied, ‘No, I came only because I heard that you know hadith.’ Only when he had established that the man had truly come to win God’s pleasure did Abu al-Darda say, ‘I heard the Prophet of God say, “God will make the path to Heaven easy to anyone who takes to the road looking for knowledge. Angels lower their wings over the seeker of knowledge, being pleased with what he does. All the creatures in the earth and sky, even the fish in the sea, pray for God’s help and forgiveness for those who acquire knowledge. The superiority of the scholar over the worshipper is like the superiority of the moon over the stars (i.e., in brightness). Scholars are the heirs to the Prophets. For the Prophets left neither dinar nor dirham (units of money) but knowledge as their inheritance. Therefore he who acquires knowledge has in fact acquired an abundant portion.”’”9

The following points can be deduced from the hadith:

Any effort or endeavor that is expended on acquiring knowledge is counted as effort or struggle made on God’s way, and this leads a person to Paradise. To put it simply, the path of knowledge is the path to Heaven; what a beautiful path it is. The angels come to the aid of one who is on this path, and all creation offers prayers for them.

The difference between the scholar and the follower is like the difference between the moon and stars, for knowledge is a light that illuminates a person’s whole surroundings and the community of the knowledgeable person. It shows the right path to everyone. However, a person who sim- ply follows, even if they perform a great deal of super- erogatory worship, does not benefit others in the same way. Their worship benefits only themselves. Those who choose knowledge, on the other hand, bring blessings down upon themselves and all those around them.

Scholars are the heirs to the Prophets; the only thing the Prophets left as an inheritance was knowledge. When schol- ars choose the path of learning and the pursuit of knowl- edge, they win the honor of inheriting the legacy of the Prophets. One of the Prophet’s Companions, Abu Hurayra, was almost always at the Prophet’s side. He would listen to all the Prophet’s teachings, carefully memorizing his say- ings. One day in Medina, he spoke aloud to the people milling about on the street: “The Prophet’s inheritance is being divided up; why are you wasting time here? Go and claim your share!” The people said, “Where is it being dis- tributed?” Abu Hurayra said, “In the mosque.” So they ran to the mosque. But soon they turned around and came back, and Abu Hurayra asked, “What’s happened?” They said, “We went to the mosque, but we did not see anything like what you said being distributed.” So he asked, “Was there no one in the mosque?” They answered, “Yes, we saw some people; some of them were praying salat, some were reading the Qur’an, and some were talking about the per- missible and the prohibited.” Hearing this, Abu Hurayra told them, “Shame on you. That was the Prophet’s inheritance.”10

The Qur’an mentions the adab of sitting in the gatherings where a scholar or spiritual guide is teaching to increase one’s faith and knowledge:

O you who believe! When you are told, “Make room in the assemblies (for one another and for new comers),” do make room. God will make room for you (in His grace and Paradise). And when you are told, “Rise up (and leave the assembly),” then do rise up. God will raise (in degree) those of you who truly believe (and act accordingly), and in degrees those who have been granted the knowledge (especially of religious matters). Surely God is fully aware of all that you do. (Mujadila 58:11)

When knowledge, which leads one to greater piety and a bet- ter religious life, and allows others to benefit, is added to faith, God will exalt its owner by many ranks. God commanded the Prophet, “(O Muhammad,) Say, ‘O my Lord, increase me in knowl- edge!’” (TaHa 20:114).

In full submission to this Divine order, the Prophet prayed, “O God, make the knowledge You have taught me benefit me, and continue to teach me knowledge that will benefit me. Increase me in knowledge. God be praised at all times.”11 This prayer in which Prophet Muhammad, peace and blessings be upon him, asks God to make his knowledge beneficial to him is also complement- ed by another prayer in which he sought refuge in God from knowledge that would not prove beneficial.

Why do humans learn? Why should knowledgeable people be so highly regarded above all others? The answer to these questions can be found in the Qur’an: “Of all His servants, only those possessed of true knowledge stand in awe of God…” (Fatir 35:28). So it can be said that one reason for this is that scholars make it possible for others to know God better and to better understand the message of the Prophets of God.

God’s Messenger taught that it was worthwhile to envy two things. One of these is when someone takes the possessions God has bestowed on them and spends them in the way of God. The other is when someone blessed with knowledge and wisdom becomes a teacher and shares that wisdom with others.12 This means that when one acquires knowledge, one should then teach it to others; it is not wrong to “envy” (desire to be like) a person who does this.

The Prophet said the following regarding studying, literacy, education, making our knowledge a source of good for others, and educating others: “It is incumbent upon all Muslims to acquire knowledge.���13 As we can see, studying and learning are of critical importance in Islam. These hadith confirm the Prophet’s teaching,

“Knowledge and wisdom are the common property of every be- liever; wherever they are found, they should be acquired.”14

The technology we have today is without a doubt the product of knowledge. It is easy to understand, looking from the perspec- tive of the heights of knowledge, from the science and technology that have been achieved in the modern world, why Islam empha- sizes knowledge and education so strongly. Is it possible to ignore its importance when we are surrounded by all the useful fruits and products of intellectual inquiry? Certainly we must listen well to the teachings of Islam on this matter and show greater concern for educating the next generation if we are to solve some of the cur- rent harmful trends. Instead of leaving them material possessions, we should spend our money to make sure they receive opportuni- ties to become truly “rich” in knowledge. Ali ibn Abu Talib said, “Someone who has money will have to protect it, whereas a person who has knowledge will be protected by it. Knowledge is a king; possessions are captives. And when possessions are spent they di- minish, while knowledge increases when shared.”15 Highlighting the excellence of knowledge Prophet Muhammad, peace and bless- ings be upon him, said, “Be of those who teach or those who learn, those who listen, or those who love knowledge. If you are not in at least one of these groups, you are headed for destruction.”16

The adab of learning applies not only to those who are teach- ing and learning religious studies but all types of useful knowl- edge. Here we give some details for our younger brothers and sis- ters who are students, regarding the adab of learning to add to what has been quoted above:

If at first you don’t succeed do not lose heart.

Classes should be entered with a mind that is prepared and willing.

Listen to a teacher with your spiritual ears.

When you don’t understand something, always ask.

Try to make friends with successful students and get tips from them.

Always plan and organize your time.

Always try to be the best.

Don’t go on to something else until you have understood what you are working on.

If what you are studying is practically applicable, learn it through application.

Do not maintain ties with people who discourage you from learning or dislike your studying.

Be respectful and humble towards your teachers.

[nerds-of-the-random-fandoms]

Caleb Lannis: The Dark Ceric

Age: Late 20’s early 30’s

Hair: Black

Eyes: were a pale blue now bear a silver tint and one glows gold and become serpent like when he uses magic.

Personality: Somewhat nervous and suspicious of people he is however extremely protective of those he calls friend. It takes a lot to make this boi snap because he cares waaaay too fucking much.

Familiar: A black spotted Lynx named Aasim who is quite fond of specific people and is never far from his master.

Favorite flower: Laelia orchids

Favorite drink: Cappuccino

Favorite food: Beef Stroganoff

Favorite dessert: Strawberry shortcakes

Magic: Sacred Nature magic, demonic spells, holy miracles

Weapon of choice: A staff, with a special ornate ornament.

Sign: Aries (April 17)

Caleb is cleric who is part of the court’s effort to ease the suffering of Vesuvia’s people. He originally was loyal to Count Lucio due to a past friendship, however as the years wore on he found himself more aligned with the Countess Nadia and the Mage Asra.

To get a grasp of his story we need to go to his past, Caleb Lannis was born as Darce son of Malik and his wife Idunn who were the leaders of his tribe who often traded with Lucio’s and aided them in hunts, he was their third child.  In his tribe they were a neutral party and protected specific areas as they believed them to be blessed to the spirits and beings they worshipped. His father lead the people in hunt, his mother lead the people in spirituality his two older siblings were trained in these two aspects to eventually take them over when they came of age.

His sister Bridget (6 year age difference) was a skilled hunter and was promised to Montag as a possible wife to bring the tribes together. His brother Cain (13 year age difference) on the other hand was suppose to learn the path of spirituality but was found to be attempting to use their sacred magics for ill intent and was banished when Darce was only five years of age leaving him to fill his brother’s place as the spiritual leader. It was found that Darce had a natural talent for the sacred magics and an avid learner of the magical arts.

When he was ten his family went to the tribal moot there he met the only child of the tribe leaders fifteen year old Montag, who quickly charmed Darce with his stories of battle and plans for the future which Darce wished to be a part of and aid with. Three years went by their friendship grew however his sister who was promised to Montag chose another as she felt the hot blooded teen was not fit to be her husband and would lead her tribe to ruin, Morga agrees with Bridget’s choice but Montag is furious for months to come and refuses to talk to anyone from their family.

In the meanwhile watching from the side lines for the last thirteen years Cain has been practicing his dark magics as well as stalking both tribes waiting for his chance to strike and create chaos and now he seizes the opportunity. First he puts the idea in a sulking Montag’s head to seek out the Wyrm of Destruction to be rid of his parents and lead his tribe into greatness. After is all said and done he waits until his brother hears the news and watches as it completely devastated him before disguising himself as a traveling mage who also heard the news and offers to teach him a spell to fix the hurt that was done and bring his friend back.Believing the stranger he follows him to a cave considered sacred to his people as a magic spring resided there, the stranger said that if he used the spring to empower himself the spell would work, however as the spell was being cast a great demon was summoned an possed Darce using his body as a Vessel and his magic to corrupt the spring, the stranger revealing that he was brother and desired nothing more than his death and the death of their tribe for casting him out. Cain then leaves his brother for dead believing his brother is weak of will and the demon will destroy him. However Darce overpowers the demon taking control hold of his body once more however the demons mark now forever stained onto his body in two places a black serpent mark above his heart, and his left eye when his magic is used glows an unnatural gold and becomes serpent like. His sister finds him having stalked the two not trusting the stranger however too late it’s discovered what has happened, knowing what her dear younger brother has done would be a death sentence if he were to return she tells him to run pointing him in the direction of the civilized world where he should make a new start.

Heeding his sister’s advice he reaches a small town called Black Watch which was a seaside trading town where he was taken in by the church as a lay brother and later a Cleric his name was changed to Caleb and given the surname Lannis after a lion headed saint  though he was cast out when his demon was revealed. He then made his way to Vesuvia where he once again meets his old friend Montag now going by the name Lucio who has recently become the Count by this time Caleb is nineteen and still wishes to aid his friend. During this time he meets a young child called Asra whom he becomes quite fond of especially as time goes on as Lucio reveals his true colors as an ass but Caleb remains as a member of his court even becoming the countess’s closest confidant in the years following her marriage to Lucio. Also within those years he aimed to aid Vesuvia’s citizens as a way to make up for his friends selfish acts which infuriated him to no end.

This continued for some time until the plague struck people were dying left and right and Caleb felt powerless and enraged that Lucio refused to help and for the first time in their friendship Caleb snapped at Lucio calling him by his birth name and berating him for his choices and poor leadership hoping and wishing he would just die for being the damned fool he was before leaving in a huff helping the Courtiers with aiding the common people. Months later he is called back to the Castle as Lucio has contracted the illness and is demanding a cure for himself though annoyed Caleb agrees to help intending to double cross Lucio and instead mass produce the cure to help everyone but him. He joins Valdemar’s team of healers and doctors trying his damnedest to help but every time a patient dies he feels more of his optimism and drive chipped away the demon reminding him why they are doing this but also hinting it would take a lot to heal this kind of illness. Eventually the illness infects Caleb and he can feel himself dying when in his last moments he hears the demon that has shared his form for so many years tell him it’s not over yet that a deal has been struck but that in order for him to be healed his memories must be sealed for the time being, not wanting to die as he still has things to do he agrees to the terms and eventually brought back though his eyes now bear the unnatural silver tint of the plague but his sclera are no longer red. He also cannot recall much other that his name is Caleb he is a Cleric and he serves Vesuvia’s court and he should be weary of certain people. While Nadia is asleep for all those years Caleb pours over all of the books library and teaching Portia how to read and write as he believes it could be of some use he also tends to the unconscious countess making sure she is well until she once again awakens.

@gdrawsthings im sorry its long thank you so much for taking an interest in my boy.