#prophet muhammad story

[a-journey-to-true-self]

The Night Journey: A Miraculous Experience of Prophet Muhammad (PBUH)

The Night Journey, also known as Al-Isra’ wal-Mi’raj, is a significant event in Islamic history that took place in the life of the Prophet Muhammad (peace be upon him). It was a miraculous journey that the Prophet undertook in a single night, traveling from Mecca to Jerusalem and then to the heavens, accompanied by the angel Gabriel.During this journey, the Prophet met several prophets, including…

[digitalislamicguide]

Unearth the Night of Power: 5 Authentic Signs of Laylatul Qadr Revealed!

Can we see Laylatul Qadr? Laylatul Qadr could also be seen with the attention, for the one whom Allah helps to see it. That’s by seeing its indicators. The Sahabah (could Allah be happy with them) used to acknowledge it by its indicators. However not seeing them doesn’t imply that one won’t achieve its reward, if one spends that night time in prayer out of religion and the hope of reward.…

[thedepressexpress]

in case anyone is interested in learning some stories about islam

some background, in Islam, there are lots of different prophets and they were blessed with special gifts. the prophets all had friends that are called companions and they're collectively considered the best of humanity.

during the days of Hazrat Sulaiman (King Solomon), his people were walking through an area but he heard an ant say to its fellow ants to hurry into the colony so they don't get trampled and Sulaiman stopped to pray and thank god that he could do righteous things like being mindful of the life around him

the last prophet, who's also the most famous and considered the best of humanity, Hazrat Muhammad, had a cat named Muezza who he loved so much he didn't mind drinking water that Muezza stuck his face in

Hazrat Muhammad loved Muezza so much that when he was called to prayer and Muezza was sitting on his sleeve, he chose to cut off his sleeve rather than disturb Muezza

there was a woman who used to throw garbage on Hazrat Muhammad every time he had to walk by her house on his way but one day she didn't so he knocked and went into her house and saw that she was sick so he nursed her back to health

Hazrat Muhammad called his younger cousin Ali, Abu Turab, or Father of Dirt because he fell asleep in a mosque absolutely COVERED in dirt

on the way to Makkah (where Hazrat Muhammad was born and basically abused and thrown out of when he became a prophet, he was coming back to claim it in peace) there was a dog and her puppies in the path that his army had to walk through so the prophet gave the dog family their own guard to keep them safe while they walked through

Hazrat Muhammad, again, the single most important human being in Islam, was praying with his head to the ground (prostrating) and his grandkids climbed on to his back so he just stayed there until they had their fun and got off and then continued his prayer

there's a lot of poetic justice on the day of judgement so people who were arrogant are turned into ants, people who masturbated will have pregnant hands, real creative stuff

there was a battle of trenches where the Muslims dag hide trenches to protect their one exposed side and without resources like water and food, to suppress hunger, the diggers would tied a stone to their stomach and pressure would make them feel less hungry. they went to complain to the Hazrat Muhammad that it wasn't fair. when they reached him where he was digging in a different part, he just lifted his shirt to show them that he had two stones tied to his stomach too.

once Hazrat Muhammad was sleeping at his companions house and early morning on Eid (think Christmas level celebration) the companion's daughters were singing while the prophet was asleep. his companion was telling his daughters to quiet down because he, the most important person, was sleeping and the prophet wakes from his sleep to basically say it's Eid. it's a day to celebrate. let them sing even if it disrupts my sleep.

Khalid bin Walid, one of the companions was so fucking sick, he was called the sword of god and during one of his battles he broke nine swords. he broke nine swords. he was also ambidextrous and fought with two swords.

disclaimer: I am not a religious scholar, I just know some things. For reference, I was born, raised and schooled in Islam for a really long time. I am not a Muslim, so please feel free to correct me or add on any religious stories from any religion.

[wordofprophet]

https://wordofprophet.com/story-of-prophet-sheeth-in-islam/

Story of Prophet Sheeth in Islam

In Islam, Prophet Sheeth (also known as Seth in some Judeo-Christian traditions) is considered to be a prophet and the son of Prophet Adam and Eve. His story is not extensively detailed in Islamic scriptures like the Quran, and much of what is known about him is derived from Islamic tradition.

Prophet Sheeth is believed to have been chosen by Allah to continue the lineage of prophethood after the death of his father, Prophet Adam. He was known for his righteousness and piety, and he taught the monotheistic message of Islam to his people, emphasizing the worship of the one true God, Allah.

Prophet Sheeth's main role was to guide his community in adhering to the teachings of Islam and living a righteous life. While the Quran does not provide many specifics about his life and mission, he is recognized as one of the many prophets sent by Allah to guide humanity on the path of righteousness and monotheism.

Read his story.

[radfemsiren]

I speak a lot about how ironic it is that Christians that hate Islam want to be taken seriously for their faith, but I don’t think the average person understands how deep this irony goes.

For those not well read in both faiths, Islam is a nearly 99% identical copy of Christianity. Moses is Musa, Abraham is Ibrahim. Gabriel is Jibreel, Adam and Eve is Adam and Hawa. Joseph is Yousef, Job is Ayub. Ishmael is Ismael, Isaac is Ishaaq.

Same prophets, almost the exact same stories and canon. Muhammad was an illiterate shady businessman who saw Christianity for what it was, a way to control women and shut down critical thought. He aspired to be a pedophile warlord and borrowed methods from the exotic west to fulfill his goals.

His first wife was older than him. His last was a 6 year old. As he gained power through conquest after conquest, and had his “miraculous visions” of verses being revealed to him, no one could tell that nearly every line he spoke was a stuttering copy of a faith already popular in a far away land. His fellow traveling merchants could, and he was a laughingstock to them. His first scribe could and was banished for noticing his obvious plagiarism…He eventually had to switch gears and market Islam as a “final chapter” of Christianity.

So anyway, that’s why I find interfaith arguments darkly hilarious.

[najia-cooks]

[ID: A wide cylindrical pile of rice, eggplants, and 'lamb' on a serving platter, garnished with parsley. End ID]

مقلوبة / Maqluba

مَقْلُوبَة⁩ ("maqlūba," "upside down" or "turned over") is a Levantine casserole in which spiced meat, fried vegetables, and rice are arranged in a pot and simmered; the entire pot is then inverted onto a serving tray to reveal the layered ingredients. Maqluba historically uses lamb and eggplant, but modern recipes more often call for chicken; tomato, cauliflower, potato, bell pepper, and peas are other relatively recent additions to the repertoire.

A well-made maqluba should be aromatic and highly spiced; the meat and vegetables should be very tender; and the rice should be cohesive without being mushy. A side of yoghurt gives a tangy, creamy lift that cuts through and complements the spice and fat in the dish.

Maqluba emphasizes communal eating and presentation. It is usually eaten during gatherings and special occasions, especially during Ramadan—a month of sunrise-to-sunset fasting which celebrates the revelation of the Qu'ran to the prophet Mohammad. The pot is sometimes flipped over at the table for a dramatic reveal.

History

Many sources cite Muhammad bin Hasan al-Baghdadi's 1226 Kitāb al-ṭabīkh (كتاب الطبيخ لمحمد بن حسن البغدادي) as containing the first known reference to maqluba. However, the recipes for "maqluba" in this book are actually for small, pan-fried patties of spiced ground meat. [1] The dish is presumably titled "maqluba" because, once one side is fried, the cook is instructed to turn the patties over ("أقلب الوجه الآخر") to brown the other; the identical name to the modern dish is thus coincidental.

References to dishes more like modern maqluba occur elsewhere. A type of مغمومة ("maghmūma," "covered" dish), consisting of layers of meat, eggplant, and rice, covered with flatbread, cooked and then inverted onto a serving plate, is described in a 9th-century poem by إبراهيم بن المهدي (Ibrāhīm ibn al-Mahdī):

A layer of meat underneath of which lies a layer of its own fat, and another of sweet onion, another of rice, Another of peeled eggplant slices, each looking like a good dirham honestly earned. [...] Thus layered the pot is brought to a boil first then enclosed with a disc of oven bread. On the glowing fire it is then put, thus giving it what it needs of heat and fat. When fully cooked and its fat is well up, turn it over onto a platter, big and wide. (trans. Nawal Nasrallah) [2]

These sources are both Iraqi, but one story holds that maqluba originated in Jerusalem. صلاح الدين الأيوبي (Ṣalāḥ ad-Dīn al-Ayyūbi; "Saladin"), after capturing the city from the Crusaders and reinstating Muslim rule in 1187, was served the dish, and was the first to describe it with its current name. Before this point, the Jerusalem specialty had supposedly been known as "باذنجانية" ("bāḏinjānīyya"), from "باذنجان" "bāḏinjān" "eggplant" + ية- "-iyya," a noun-forming suffix.

[ID: The same dish shown from directly above. End ID]

In Palestine

Maqluba is often invoked in the context of Palestinian strength and resistance, in defiance of its occasional description as an "Israeli" dish. Palestinian magazine writer Aleeya Rizvi reflects:

In the wake of the recent [2023] war in Gaza, our culinary endeavors, particularly in crafting and sharing traditional Palestinian dishes like Maqluba, represent a conscious effort to contribute to the preservation and resilience of Palestinian culture. In a time when cultural heritage is under threat, preparing and enjoying these time-honored recipes becomes more than a mere culinary activity; it transforms into a deliberate act of cultural continuity and solidarity.

Maqluba also has a more specific association with physical resistance against the backdrop of increased settler and police violence against Palestinians, including regular Israeli raids and attacks on the جامع الأقصى ("Jāmi' al-Aqṣā"; al-Aqsa mosque), during Ramadan.

The holiest month in the Islamic calendar, Ramadan is given over to fasting, prayer, and reflection; people gather together in homes and mosques to break their fast after sunset, and spend entire nights in mosques in worship. Khadija Khwais and Hanady Al-Halawani used to serve maqluba for افطار ("ifṭār," fast-breaking meal) in the Al-Aqsa mosque, until Israeli occupation authorities banned them from the mosque for "incitement."

In response, starting in 2015, Al-Halawani and other volunteer مرابطين ("murābiṭīn," lit. "holy people," guardians of the mosque) stationed themselves on the ground outside the mosque's gate (باب السلسلة; Bāb as-Silsila, "chain gate") to prepare and serve maqluba. Those who were banned from entering the mosque broke their fast and prayed at the mosque's gates, and in the nearby alleys of the Old City. The same year saw Israeli security personnel and settlers attack Palestinian protestors and guardians outside and inside the mosque with tear gas and stun grenades.

For Al-Halawani, the serving of maqluba at the al-Aqsa gates symbolizes "defiance, steadfastness, and insistence on continuing the fast [...] in spite of the occupation’s practices." The "Maqluba at al-Aqsa" ritual "has become one of the most disturbing Palestinian scenes for the occupation forces," who associate it with the defense of "Palestinian heritage" and the intent to "motivate worshipers and murabitin to repel incursions into the mosque." (Al-Halawani has been arrested, threatened, beaten, and detained by Israeli police multiple times for her role as a defender of Al-Aqsa. She was among the prisoners freed in trades between Israel and Hamas in December 2023.)

In 2017, occupation forces installed metal detectors, electronic gates, metal barriers, and police cameras to surveil worshipers following a shoot-out at one of al Aqsa's gates. Hundreds of protesters refused to enter the mosque until the repressive measures were removed, instead gathering and praying in its courtyard; surrounding families bolstered the sit-ins by serving food and drink. When the gates were dismantled, over 50,000 people gathered to eat maqluba in celebration, picking up on the earlier association of the dish with Saladin's victory (and its resultant alternate name, "أكلة النصر," "ʔakla an-naṣr," "victory meal").

The name "maqluba," meaning "upside-down" or "inverted," may be associated with victory and resistance as well. Fatema Khader noted in 2023 that the method of serving maqluba was a "symbolic representation of how Israeli policies and decisions against Palestinians will be flipped on their heads and become rendered meaningless." It is also relevant that maqluba is meant to be served to large groups of people, and can thus be linked, symbolically and literally, to solidarity and communal resistance.

This year in Gaza, Palestinians show steadfast optimism as they paint murals, hang lanterns, buy sweets, hold parties, and pray in groups amongst the rubble where mosques once stood. But despite these efforts at creating joy, the dire circumstances take heavy tolls, and the holiday cannot be celebrated as usual: Israel's campaign of slow starvation led Ghazzawi Diab al-Zaza to comment, "We have been fasting almost against our will for three months".

Donate to provide hot meals in Gaza for Ramadan

[1] Also reprinted in Mosul: Umm Al-Rubi'in Press (مطبعة ام الربيعين) (1934), p. 57. For an English translation see Charles Perry, A Baghdad Cookery Book (2005), pp. 77-8.

[2] This poem, as well as one of Ibn al-Mahdi's maghmuma dishes, were compiled in Ibn Sayyar al-Warraq's 10th-century Book of Dishes (كتاب الطبيخ وإصلاح الأغذية المأكولات وطيّبات الأطعمة المصنو; "Kitāb al-ṭabīkh waʔiṣlāḥ al-ʔaghdiyat al-maʔkūlāt waṭayyibāt ʔaṭ'ima al-maṣno," "Book of cookery, food reform, delicacies, and prepared foods"), p. 99 recto. For Nasrallah's English translation see Annals of the Caliph's Kitchens, pp. 313-4.

In the 14th-century Andalusian Cookbook (كتاب الطبيخ في المغرب والأندلس في عصر الموحدين، للمكلف المجهول; "Kitāb al-ṭabīkh fī al-Maghrib wa al-Andalus fī ʻaṣr al-Mawahḥidīn," "Book of cookery from the Maghreb and Andalusia in the era of Almohads"), a maghmuma recipe appears as "لون مغموم لابن المهدى", "maghmum by Ibn al-Mahdi". For an English translation see An Anonymous Andalusian Cookbook, trans. Perry et al.

Ingredients:

For a 6-qt stockpot. Serves 12.

For the meat:

1 recipe seitan lamb

or

2 cups (330g) ground beef substitute

1 cinnamon stick

1 bay laurel leaf

Pinch ground cardamom

Several cracks black pepper

For the dish:

3 cups (600g) Egyptian rice

2 medium-sized globe eggplants

2 large Yukon gold potatoes (optional)

Vegetarian 'chicken' or 'beef' bouillon cube (optional)

2 1/2 tsp table salt (1 1/2 tsp, if using bouillon)

Vegetable oil, to deep-fry

Fried pine nuts or sliced blanched almonds, to top

Egyptian rice is the traditional choice in this dish, but many modern recipes use basmati.

I kept my ingredients list fairly simple, but you can also consider adding cauliflower, carrots, peas, chickpeas, zucchini, bell pepper, and/or tomato to preference (especially if omitting meat substitutes).

For the spices:

1 1/2 Tbsp maqluba spices

or

1 4" piece (3g) cinnamon bark, toasted and ground (1 1/2 tsp ground cinnamon)

3/4 tsp (2.2g) ground turmeric

3/4 tsp (1.5g) cloves, toasted and ground

3/4 tsp (2.2g) black peppercorns, toasted and ground

15 green cardamom pods (4.5g), toasted, seeds removed, and ground (or 3/4 tsp ground cardamom)

Instructions:

For the meat:

1. Prepare the seitan lamb, if using: it will need to be started several hours early, or the night before.

2. If using ground meat: heat 2 tsp oil in a skillet on medium. Add cinnamon stick and bay leaf and fry for 30 seconds until fragrant.

3. Add meat and ground spices and fry, agitating occasionally, until browned. Set aside.

For the dish:

2. Rinse rice 2 to 3 times, until water runs almost clear. Soak in cold water for 30 minutes, while you prepare the vegetables.

3. Optional: to achieve a presentation with eggplant on the sides of the maqluba, remove the skin from either side of one eggplant (so that all slices have flesh exposed on both sides) and then cut lengthwise into 1/2" (1cm)-thick slices.

Cut the other eggplant (or both eggplants) widthwise into coins and half-coins.

4. Sprinkle eggplant slices with salt on both sides and leave for 10-15 minutes to release water.

5. Peel potatoes and cut in 1/4" (1/2 cm) slices.

6. Heat about an inch of oil in a deep skillet or wok on medium (a potato slice dropped in should immediately form bubbles). Fry the potato slices until golden brown, then remove onto a paper-towel-lined plate or wire cooling rack.

7. Press eggplant slices on both sides with a towel to remove moisture. Fry in the same oil until translucent and golden brown, then remove as before.

Fry other vegetables (except for tomato, chickpeas, and peas) the same way, if using.

8. Drain rice. Whisk bouillon, salt, and ground spices into several cups of hot water.

9. Prepare a large, thick-bottomed pot with a circle of oiled parchment paper (or with a layer of sliced tomatoes). Add ground meat, if using. Layer widthwise-sliced eggplants into the pot, followed by potatoes. Place longitudinally sliced eggplants around the sides of the pot, large side up.

10. Add rice and pack in. Fold eggplant slices down over the rice, if they protrude.

11. Pour broth into the pot, being careful not to upset the rice. Add more water if necessary, so that the rice is covered by about an inch.

12. Heat on medium to bring to a boil. Reduce heat to low, cover with a closely fitting lid, and cook 30 minutes.

13. If rice is not fully cooked after 30 minutes, lightly stir and add another cup of water. Re-cover and cook another 15 minutes. Check again and repeat as necessary.

14. Allow maqluba to rest for half an hour before flipping for best results. Place a large platter upside-down over the mouth of the pot, then flip both over in one smooth motion. Tap the bottom of the pot to release, and leave for a few minutes to allow the maqluba to drop.

15. Slowly lift the pot straight up, rotating slightly if the sides seem stuck.

16. Top with fried seitan lamb, chopped parsley, and fried pine nuts or almonds, as desired.

[worfsbarmitzvah]

I've thought about how gentile Abrahamic religions are antisemitic religious colonialism before and it pisses me off a ton and I'm thankful you said it, but now that it's someone besides me saying it, I'm gonna give some criticism (please don't take this personally)

Everything up to Abraham (particularly Adam and Noah) have G-d creating and tending to the entirety of humanity, right?

During Abraham's time, it should stand for something that G-d tends to Hagar and Ishmael, right? Especially since Hagar gives her own name for G-d and He makes a promise to Ishmael that he'll be the father of nations (or something like that). And I think the Prophet Muhammad is supposed to be descended from Ishmael.

And Noahides are a whole Thing in all this too ofc.

But the bigger thing is there are definitely texts and interpretations that take G-d being the G-d of the Hebrews and extend it to Henotheism, but for the Jews who are purely monotheists and say there is truly only one G-d in existence and He belongs only to us, isn't it cruel to totally deny the vast majority of humanity the Divine, especially if He is still their Creator and controls the world(s) they live in?

this whole thing is coming from the assumption that judaism was always monotheistic. it wasn’t. at one point in time we were monolatrous, meaning we only worshipped one g-d but didn’t deny the existence of others. hell, the language used in the torah supports this (the way the text treats egypt’s g-ds being perhaps the most prominent example). hashem has always been our specific g-d, since before the idea emerged that he is the only g-d. our/the world’s perception of him may have since evolved into this idea of one singular deity, but it has not always been that way.

hagar and ishmael still come from our mythology surrounding our particular g-d. the idea then emerged in islam, which was born with the same jewish roots that christianity was, that muslims were descended from ishmael. and, like, i don’t really mind or care about that either way. ishmael’s not a super major figure in our folklore. the story, along others in breishit, genuinely does lend itself to the idea that hashem can be the guardian of many different peoples, families, and nations. and to tell the truth i don’t genuinely have much of a problem with sharing some folklore and roots.

but it NEEDS to be acknowledged where those roots come from. for so much of history, right up until today, christians and muslims have pretended they know our g-d and our folklore and our history better than we do. they have MURDERED us for worshipping our g-d and practicing our customs in OUR way, the way we have been since before their religions and cultures emerged. if the religions that find their roots in our culture were more willing to listen to us, respect us, and learn from us, maybe i’d be less angry. but they’re not. they’ve tried and tried and tried to eradicate us and erase where they came from and make our stuff theirs. i don’t think it has to be like that forever but i don’t think we’re very close to it not being like that as of now.

also, i can’t think of a single cultural mythology that doesn’t have a creation story of some kind. it’s just the kind of thing that societies do when they try to make sense of their place in the grand scheme. the fact that we believe our g-d created the entire world does not actually mean that that story or that g-d belongs to the entire world. the fact that everybody thinks our creation myth applies to and belongs to them is just more evidence of how widely our culture has been co-opted.

there’s nothing we can do to change the fact that our g-d has been made universal (either through the natural evolution of our theology or from colonialism and cultural theft, more likely a combination of both) and i have to be fine with that. sure, fine, the people who have adopted our g-d as their own without actually bothering to understand us at all can outnumber us by orders of magnitude.

but why does our holy city have to also be their holy city? the christians have the vatican and rome and islam has mecca and medina. why do they need jerusalem? why can’t even that just be ours?

again, i have to push this aside and be okay with sharing if i truly want to have peace in our land. and i do, because i love eretz yisrael and yerushalayim more than i hate what has been done to her. the situation has grown so far beyond the injustices i am angry about that it is impossible to right those injustices without creating brand new ones. so i will be okay with sharing our g-d, our texts, and our land. but that doesn’t mean the injustice of it won’t burn like a fire in my heart.

[catinafigtree]

Hi, do you have any tips on how to be comfortable being a Muslim while being queer?

I've been trying to do that for a very long time, focusing on my faith in Allah, but it's a bit hard and I always get demotivated randomly :(

Hey! Salam! Sorry for the kind of late response, moving houses has been hectic. This will be a long response (sorry), so I will put it under the cut.

I want to preface this by saying every queer person is different. I don't know the specifics of your identity so I am going to cover both sexual queerness and gender queerness.

My biggest obstacle in nurturing my relationship with Allah was believing that the way I am was haram, and even that I was cursed by Allah. I no longer believe this, but it was a long road.

Sexuality

I don't believe that homosexuality is haram. The common claim that the story of Lut is about homosexuality is full of holes and inconsistencies and it's largely based on the Christian religious tradition, even if the grammar of the Qur'an doesn't align with the Christian tradition (eg. the Qur'an uses the word "banaat" for Prophet Lut's (as) daughters. Bannat is plural, meaning 3 or more daughters, and in the traditional telling Lut (as) has 2 daughters).

Here is a really good study by Nahida Nisa:

I recommend reading all of Nahida's things because she's an amazing writer.

And a video from Dr. Shehnaz Haqaani's (PhD, Islamic Studies) podcast "What The Patriarchy":

and you can find her blog here

These articles from the blog, Lamp of Islam are also pretty good. He is a hardcore Qur'anist with some strange opinions, so peruse his blog with caution.

Letting go of the belief that the way I am was haram and that Allah had cursed me was the most critical part of fixing my iman and overall nurturing my relationship with Allah.

Also, it doesn't make any sense that The All-Merciful, Allah would make someone with an innate attraction to the same gender and then forbid them from "acting on it".

The Prophet (salla Allahu alayhi wa salam) never punished anyone for homosexuality, after his death, his companions debated whether or not to punish homosexuals and they could not come to a conclusion.

Gender

The Qur'an seems to acknowledge the differences between sex and gender. For example, the word for 'man' in the Qur'an is rijal and the word for 'male' is dhukran. And the word for 'woman' is nisa, but the word for 'female' is untsa. You can read Lamp of Islam's article on the meanings of these words here.

There also may be a vague reference to intersex and/or gender non-conforming people in verse 42:50.

There are also some hadith that seem to imply that gender non-conforming people were accepted around Prophet Muhammad (salla Allahu alayhi wa salam). Prophet Muhammad's (Salla Allahu alayhi wa salam) wife Umm Salama (Radi Allahu anha) had a seemingly close friend who was then called a 'mukhanath', named Hit, who was described as a 'male who exhibited effeminate traits' was was welcome into the private women's section of the Prophet's (Salla Allahu alayhi wa salam) home. Today this person might have been a gay man (who displayed effeminate traits by accepting the "woman's role" (🙄) in relationships), or, more likely IMO, this person would be considered a trans woman today.

Hit was punished by the Prophet (salla Allahu alayhi wa salam), but not for their sexuality/gender expression, they were punished for describing a woman's body to a man, which was possible because they were allowed into both men's and women's spaces. The punishment of Hit is often used as 'evidence' to support homophobia and transphobia, but they neglect to mention the specific reason that Hit was punished.

You can read more about queerness in Islamic history here.

The link above takes you to Muslims For Progressive Values, they also offer marriage services for queer Muslims and interfaith couples, specifically for Muslim women seeking to marry non-Muslim men.

Here is a link to MPV's video series, but massive trigger warning for the comment section.

And a second MPV video series.

And another article from MPV.

More Tips

As I said, learning about LGBTQ Islamic History helped me a lot.

Keep your relationship with Allah between you and Him. Only share it with people who you 100% trust, because religion is extremely personal.

Find your people. Whether online or in-person, a community of people like you is important.

Know that Allah knows you, your identity, and the way you feel. Ultimately, Allah is your creator and we will only return to him. And we, as queer people KNOW that this is the way we were created. Nobody can tell you that who you are is false because they have no way to know that.

Block. Block. Block. Block. Block anyone who is being a problem, who might become a problem in the future. Block them all. Block Islamophobic queers, block queerphobic Muslims. Protect your peace and your relationship with Allah at all costs.

Here are people that I block quickly: anyone who has outwardly queerphobic or Islamophobic things posted on their page. Salafis and Wahabis. The black flag freaks: those with black flags in their user names/bios. I block people for the comments they leave all the time. Generally, I don't wait for them to do something, I block them on sight.

You mentioned that you struggle with low imaan sometimes. It's important to know that fluctuations of imaan are normal and completely natural. But I'm assuming since you've sent this ask, you always come back, which is what's important.

Here is another video from Dr. Shehnaz Haqaani's (PhD Islamic Studies) Podcast for Muslims who struggle to practice.

And a TikTok from @/soundous.boualam:

My biggest tip for building faith is to start slow.

Pray one prayer a day at first, and wait until that prayer is deeply ingrained into your habits, then add another. I recommend starting with Isha before bed. Don't try to do everything at once. You'll burn yourself out.

Build up the fard actions. Your prayers, primarily.

If you can take on more, add in the dhikr after prayer (subhanallah 33x, alhamdullilah 33x, and allahu akbar 34x). Or add dhikr in throughout your day. I use an app called Azkar that I set to send notifications to remind me to do various worship activities.

When I braid my hair I say alhamdullilah every time I cross a piece over another.

If you can, it might also help to put a poster or picture on your wall with your favorite Qur'an verse, hadith, or Islamic quote on your wall, or make your screensaver a reminder to remember Allah.

You can also buy or make a beaded tasbih bracelet, sometimes having something on your wrist can make it easier to remember.

I also like to spend 20-30 minutes every morning after Fajr to just spend time with Allah, talk to Him, and read the Qur'an.

But also remember that you don't only get rewarded for outright acts of worship. You get rewarded for caring for your body, taking a nap when you're tired, eating food, drinking water, caring for pets, and spending time with family. All of that stuff is worship.

Be easy with yourself. Allah does not want hardship for you (2:185).

And I'll leave you with a Qur'an verse.

It was We Who created man, and We know what his soul whispers to him, and We are closer to him that [his] jugular vein. (50:16)

I hope this helps you some. I love you. Allah loves you. May Allah bless you with peace, imaan, and His abundant guidance and mercy, Allahumma Ameen.

You can ask questions in the comments or in asks if you want.

[bipolarman2022]

PARTE 1: In a small town in the south of Spain, there lived a man named Andrés. He was a devout Christian, raised in a deeply religious family. The church had been his refuge since childhood, and his faith had been his guide through the darkest moments of his life. He was involved in all the activities of the parish and was known for his fervent love of God.

Andrés led a quiet and solitary life, dedicated to his work as a history teacher at a local high school. His days were spent between the lessons he taught and the masses he religiously attended. For him, Christianity was not just a religion, but the pillar on which he had built his entire existence.

However, Andrés' routine was interrupted when, one day, he met Karim, a Muslim immigrant who had come to the city looking for a new life. Karim was a charismatic man, with a soft voice and deep eyes. His presence was magnetic, and Andrés was immediately intrigued by him. Karim opened a small tea and spice shop in the neighborhood, and soon began to attract the attention of the locals, not only for the quality of his products, but for his wisdom and serenity.

Andrés, driven by curiosity and an inexplicable desire to know more about Karim, began to visit the shop regularly. At first, their conversations were limited to trivial topics: the weather, politics, cultural differences. However, over time, they began to talk about deeper topics. Karim, although respectful, did not hide his faith. He spoke with a calmness that contrasted with Andrés's fervor, and his words, loaded with meaning and metaphors, began to find a place in Andrés's mind.

One afternoon, while sharing tea, Karim spoke about Islam with a calm passion. He spoke of the prophet Muhammad, of submission to the will of Allah, of the importance of prayer and of the inner peace he found in his faith. Andrés listened attentively, amazed by the depth and beauty of what he heard. It wasn't the first time he had heard about Islam, but something about the way Karim explained it resonated within him in a way he had never experienced before.

Andrés began to doubt. For the first time in his life, he questioned whether his Christian faith, which had been the center of his life, was enough. He was drawn to the purity of Karim's devotion, to the simplicity and peace that seemed to emanate from his being. He didn't know how to reconcile these feelings with his life of Christian devotion. He began to read about Islam, to study the Quran in secret. His visits to Karim's shop became more frequent, and their conversations deeper.

Karim never pressured Andrés. He knew that faith was something that had to spring from within, that it couldn't be imposed. But every conversation they had, every passage of the Quran they discussed, every story about the prophet that Karim told, planted a seed of doubt in Andrés that grew with each passing day.

Finally, Andrew’s internal struggle reached a point of no return. One night, after hours of sleeplessness and prayer, he made the decision to talk to Karim. He confessed his confusion, his internal struggle between the faith he had been raised in and the new truth he had begun to discover. Karim listened in silence, letting Andrew vent all his doubts and fears.

When Andrew finished speaking, Karim simply told him: “The truth cannot be forced. Allah guides whom He wants to guide. If you feel your path changing, follow your heart. But remember, whatever your decision, you must find peace in it.”

That night, Andrew knelt in his room, as he had done so many times before, but this time he did not pray to God as he usually did. Instead, he recited, with a trembling voice, the words he had learned from Karim: “La ilaha illallah, Muhammadur rasulullah.” He did so not out of fear, nor out of coercion, but because deep within him, he felt that he was following the truth he had found.

Andrés left his Christian life behind, not without pain, not without the suffering of losing that which had been his guide for so long. But in his new faith he found a peace he had not known before. Karim became his brother in Islam, and though he never forgot his roots, Andrés knew that he had found his true path.

Andrés’ decision was not easy, and the consequences were not mild. He lost friends, he was misunderstood by many, but he knew that he had followed his truth, a truth that Karim had helped to awaken. And in that truth, Andrés found a new spiritual home, where he could finally rest his soul.

[howtomuslim]

Why The Quran Asks Us To Ponder

Islam emphasises reflection, urging believers to use reason and contemplation to grasp the magnificence of creation and the purpose of life. The Quran, revealed to be a guidance for humanity, frequently calls us to use our intellect and ponder over the signs of Allah’s creation, encouraging deeper faith, gratitude, and understanding.

Below, we explore the Quran’s repeated call to contemplation, the signs in Allah’s creation, and the wisdom behind this reflection.

The Call to Ponder: A Divine Invitation

The Quran mentions the act of pondering 13 times, inviting readers to think beyond surface realities. Reflection in Islam is not just intellectual but also spiritual, helping people develop a connection with Allah by appreciating the beauty and precision of His creations. The Quran often presents questions that awaken hearts and minds:

“Do you not think?” (Surah Al-Baqarah, 2:44)

“Will you not then ponder?” (Surah Al-Baqarah, 2:219)

“Do they not reflect upon the Quran?” (Surah An-Nisa, 4:82)

“Will they not contemplate within themselves?” (Surah Ar-Rum, 30:8)

“So reflect, O people of insight.” (Surah Al-Hashr, 59:21)

“Do they not contemplate the Word?” (Surah Al-Mu’minun, 23:68)

“Do they not reflect upon the stories?” (Surah Yusuf, 12:111)

“Will you not ponder?” (Surah Al-Anaam, 6:50)

“In that are signs for those who reflect.” (Surah Ar-Rum, 30:21)

“For those who think and reflect…” (Surah Al-Zumar, 39:42)

“Do they not reflect on what Allah has created?” (Surah Al-A’raf, 7:185)

“Have they not traveled through the land to reflect?” (Surah Al-Hajj, 22:46)

“Do they not reflect on the heavens and the earth?” (Surah Ghafir, 40:57)

The Quran draws our attention to the vastness and intricacy of the universe as signs of Allah’s creative power:

“Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those of understanding.” (Surah Aal-Imran, 3:190)

From the sky to the earth, the Quran teaches that every element of nature reflects divine wisdom. The harmony in ecosystems, the precise orbit of celestial bodies, and the perfect design of living beings all bear witness to Allah’s knowledge and control.

Prophet Muhammad (ﷺ) said: “Think about the creation of Allah, but do not think about the essence of Allah, for you will never be able to comprehend it.” (Sunan Abi Dawood, 4726)

Islam invites us to appreciate Allah’s signs but warns against delving into matters beyond human understanding, such as Allah’s essence.

Gratitude and Faith through Reflection

Contemplation naturally leads to gratitude. When we reflect upon the intricacies of creation, we recognizse our dependence on Allah’s blessings and mercy, increasing our faith and humility. The Quran says:

“If you were to count the favours of Allah, you could never enumerate them. Indeed, Allah is Forgiving and Merciful.” (Surah An-Nahl, 16:18)

Reflection transforms routine experiences — such as observing the sunrise or feeling the breeze — into moments of spiritual awareness. Gratitude, in Islam, is not merely verbal but is shown through worship, kindness, and responsible stewardship of the earth.

Islam’s Encouragement to Seek Knowledge

Islam’s emphasis on reflection fosters a deep love for learning and personal growth. The first revealed words of the Quran were:

“Read in the name of your Lord who created.” (Surah Al-Alaq, 96:1)

This call to read, understand, and seek knowledge underscores the importance of intellectual development in Islam. The Prophet Muhammad (ﷺ) said:

“Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah, Hadith 224)

The act of pondering leads to acquiring knowledge, developing moral character, and fulfilling our purpose as vicegerents of Allah on earth.

Islamic Science and Innovation: A Legacy of Enlightenment Exploring the Golden Age and Pioneering Contributions in Astronomy and Medicinemedium.com

The Quran and Sunnah guide believers to reflect on both scripture and creation, allowing them to develop a profound connection with Allah. Through contemplation, one not only understands life’s purpose but also appreciates the beauty, wisdom, and mercy of God. This reflection leads believers to live mindfully, with gratitude and humility, striving to embody the teachings of Islam.

Emphasis of Good Character and Manners in Islam Islam is not just a set of rituals or beliefs; it is a comprehensive way of life that emphasises the importance of good…medium.com

Learn more about Islam here: https://www.howtomuslim.org

[fairuzfan]

During ancient times there was the kingdoms of Judah and Israel. But according to the Tanakh (Hebrew Bible) there was also the United Kingdom of Israel. BUT the thing is that a lot of ancient history about Jews is written in the Tanakh. And you can never really 100% trust religious books as historical sources. The Tanakh was written on stuff that can actually be preserved. While possible other sources on history of the Jews and other groups were written on things that perished. There is a lot of debate about the extent of the United Kingdom of Israel or that it even existed.

You have two kinds of historians when it comes to the Hebrew Bible:

The maximalists: accept everything unless proven incorrect by outside sources. https://en.wikipedia.org/wiki/Biblical_maximalism

The minimalists: Hebrew Bible is limited in historical value. https://en.wikipedia.org/wiki/Biblical_minimalism

Thanks so much for these links actually while looking at "biblical minimalism" I recognize some of the authors being cited in some of the works I read. I should check them out.

Also love reading academic beef the way that both groups named each other's "study" but neither operates with those labels lmaooo classic academics.

But also so people don't misunderstand me or try to take me out of context regarding this whole discussion: I also don't think the Quran is a 100% accurate historically, and it's stories are mostly used to educate on certain topics and ideas as it's primary purpose (think of aesop fables when i say this). Of course religiously I believe in the Quran, but most of the Quran is written in poetic verses in arabic and even as a baseline Muslims believe there's more to a quranic translation than just the direct translation. In quranic book history what we focus on a lot is the way books were made throughout history moreso than the actual contents (which religiously, we are not supposed to change at all... I believe the Hebrew Bible also is like that? Would love if someone could tell me more about it tho).

Even with the Birmingham Quran (the oldest quran that has been carbondated to around the time of Prophet Muhammad), i dont think its as important for the text itself (other than comparing contemporary and ancient to see if any changes happened through the few leaflets that survived), the most valuable parts of it is the fact we can carbon date it and see what sorts of materials they used back then and to see when the earliest surviving fragments came from. Plus we can analyze the script and rubrication to see if this was actually used to be read or used as a mnemonic device.

I can't say too much about archeological study more than this and that other post though. That's not exactly my field of interest or expertise. If people want to share more I can't provide much input unless you're talking about book history LOL.

But yeah just wanted to clarify so people don't assume bad faith/try to use my words to push their own agendas. In general historical studies should separate themselves from religion I feel if they go beyond analyzing societies the time in which the books/material were made or written.

Also here's a direct link to Birmingham Quran if the above one doesn't link:

[mashriqiyyah]

What’s your favourite thing/story about Prophet Muhammad ‎ﷺ?

It's like asking a mother who's her favourite child 😅 Can there be anything in him, RasulAllah ﷺ that cannot be our favourite?

But for the sake of answering this ...

I think, the way RasulAllah ﷺ was perfect in every aspect of his life. How he played every role and responsibility very honestly with pure ihsan. Best slave of Allah subhanhuwata'ala, Best husband, best father, best friend, best leader, best at every single thing. And despite being so occupied and busy... He made sure everyone around him felt important, heard and attended to. He was soft and considerate. The way he was so concerned about the Ummah, he had nothing but love and mercy for the people of his Ummah. We talk a lot about high value men...this and that, but he was the epitome of graceful masculinity, gentlest yet the fierce against the enemies of Islam. Once one of his wives becomes jealous over the other wife, and overthrows the bowl of food presented to him, but nobody sees any trace of anger on his face, he picks up the dropped food, eats it. SubhanAllah. When he could pray against the people of Taif, he prays *for* their guidance and chooses to forgive. Where do we see such forbearance upon insult and humiliation from the whole city? If I could use all my life to explain how do I feel about RasulAllah ﷺ and his life and the events from his life, each one... It wouldn't be sufficient for me. Even if I live a hundred years talking. SubhanAllah. But Jazakallahu khayran katheerah for this ask. This is probably the first ask I've answered with immense awe in my heart...this made me miss RasulAllah ﷺ more. Alhamdulillah. May Allah grant us his close companionship in Jannah. Aameen.

Also, next month we will be starting the Seerah course in Urdu. Allahu Aalam if this ask is one more sign for me 😅

[frommydiary]

What’s your favourite thing/story about Prophet Muhammad ‎ﷺ?

Assalaamu'Alaikum

A little back story, when I was in my childhood my grandmother used to narrate stories of prophets, and there was this beautiful story of prophet Muhammad ﷺthat got stuck with me since then, where a jewish woman would throw garbage on His way and He wouldn't get angry, He wouldn't react at all and gently remove the mess and patiently go on with his day and this pattern repeated months and months until one day the prophet ﷺ went out as usual and expecting the trash but found nothing, rather than being relieved, the prophetﷺbecame concerned for that woman and visited her house, it turned out she had fallen sick and He prayed for her health and recovery. SubhanAllah subhanAllah 🤍the woman was soo amazed by Muhammad's compassion and empathy🌸our beloved prophet was soo gentle and kind with everyone...🤍🌸🥺 subhanAllah, And I remember my grandmother used to always tell me ke "beta always be nice with people no matter what, like our rasoolAllahﷺ, people should know we are muslims not by our words only but by our behaviour, deen, mannerisms and character.