#reveert islam

[lifeofresulullah]

The Life of The Prophet Muhammad: The Battle of Uhud and Afterwards

The Prophet Marries Hazrat Juwayriyah

Hazrat Juwayriyah was the daughter of Harith b. Abi Dirar, the leader of the Sons of Mustaliq tribe. She was one of the captives of the Expedition of Muraysi. Her husband, Musafi b. Safwan, was one of the most ferocious enemies of the Prophet. When he was killed during the battle, Juwayriyah was widowed.

When the captives were distributed among the mujahids, Juwayriyah was given to Thabit b. Qays and his cousin.

Juwayriyah made an agreement with Thabit b. Qays to be left free. If she paid the ransom that was determined, she would be released. However, she could not afford it. Therefore, she applied to the Prophet and asked his help to pay for her ransom.

The Messenger of God said to her, “Is there not anything better than that for you?”

Juwayriyah, who was asked such an unexpected question, was surprised. What could be better than having her freedom and returning to her parents and country?

After a momentary hesitation, she said, “O Messenger of God! What is better than my freedom?”

The Prophet said, “Freeing you by paying your ransom and accepting you as my wife.”

Juwayriyah was astonished. She would be released and would attain such a great honor. For a moment, she began to think. She remembered her dream a few days before they came to the land of the Prophet. The moon had entered her dress by virtually walking from Madinah. After a momentary surprise, she became very happy. She answered the offer of the Prophet as follows:

“O Messenger of God! If you grant me this honor, there cannot be anything better than it.”

Harith b. Abi Dirar Becomes a Muslim

Harith b. Abi Dirar, Juwayriyah’s father, had set off toward Madinah with camels in order to save his daughter. When he reached the valley of Aqiq, he looked at his camels. He could not want to give two of them; so he hid them in a secluded place in the valley between two mountains. Then, he went to the presence of the Prophet. He said,

“O Muhammad! You held my daughter captive. These camels are her ransom.”

The Messenger of God said, “Why did you not bring the two camels you hid in Aqiq between two mountains?”

Harith was astonished. Nobody knew that he had hid his camels there. It was senseless to wait any longer. He immediately said, “I witness that there is no god but Allah; you are definitely the Messenger of God! I swear by God that nobody but God knew what I had done.” He embraced Islam together with his two sons and the people of his tribe that were together with him there.

The Prophet Pays the Ransom for Juwayriyah

The Messenger of God sent somebody to Thabit b. Qays and explained him the situation. He wanted Juwayriyah from him. Thabit b. Qays said, without hesitation, “May my father and mother be sacrificed for you O Messenger of God! I gave her to you”

The Messenger of God paid the ransom for Juwayriyah and surrendered her to her father.

Juwayriyah Marries the Prophet

The Prophet asked Juwayriyah’s father, Harith b. Dirar, to give Juwayriyah, who became a Muslim, to him as his wife. Harith agreed.

The Prophet gave four hundred dirhams as mahr and married Juwayriyah.[6]

When the Companions saw that the Prophet married Juwayriyah, they freed all of the slaves by saying, “The relatives of the wife of the Prophet should not be kept as slaves.” There were one hundred women among those captives.

Therefore, Hazrat Aisha said,

“I have never known any woman better and holier than Juwayriyah for her tribe.”

Indeed, Juwayriyah was a very fortunate woman. She was a captive but in one day, she became the wife of the Prophet and saved the captives of her tribe.

Many people from Sons of Mustaliq who heard that the Prophet accepted Juwayriyah as his wife were very impressed by his courage and generosity; they went to Madinah and embraced Islam.

There were many reasons behind the marriages of the Prophet. In this marriage, there was a social reason. It was to make hearts love him and Islam, to bring tribes together as relatives and to make them help him and Islam. As it is known, when a person marries someone from a tribe, a relationship between that person and that tribe occurs; naturally, this makes them help that person.  

Thus, that was the aim of the Messenger of God in marrying Juwayriyah. As it is seen, he succeeded in it.

The Real Name of Juwayriyah

The real name of Juwayriyah was “Barra”. The Messenger of God did not like that name and changed it with Juwayriyah, which means a small woman.

Juwayriyah had endless taqwa (fear of God). He treated the poor and the needy compassionately and mercifully. She did not eat or drink but fed others.

Once the Messenger of God went to her room and asked, “Is there anything to eat?”

Juwayriyah said, “No O Messenger of God! There is nothing to eat with me. There was only a sheep bone; I gave it to our woman slave.”

Juwayriyah died in the 57th year of the Migration. She was buried in the Cemetery of Baqi.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Business: Hadith 1717

Narrated Abu Hurairah:

"A man behaved in a rude manner while trying to collect a debt from the Messenger of Allah (ﷺ). So his Companions were about to harm him. The Messenger of Allah (ﷺ) said: 'Leave him, for indeed the owner of the the right has the right to speak.' Then he said: 'Purchase a camel for him and give it to him.' So they searched out but they did not find a camel but of a better ager than his camel. So he said: 'Buy it and give it to him. For indeed the best of you is the best in repaying.'"

Reference : Jami` at-Tirmidhi 1317

In-book reference : Book 14, Hadith 120

English translation : Vol. 1, Book 12, Hadith 1317

[wisdomrays]

KEY CONCEPTS OF SPIRITUALITY IN ISLAM : Jadhb and Injidhab (Attraction and the Feeling of Being Attracted Toward God)

In the language of Sufism, jadhba (attraction) means that a servant is attracted toward God by God Himself, purified thereby of human imperfection in spiritual elevation, and equipped with Divine Attributes or exalted morals as specified in the Qur'an. 

It also means feeling and observing clearly the manifestations of Divine Majesty and Unity. A purified soul capable of receiving such manifestations abandons itself to the tides originating from the realms beyond and, like a competent swimmer, swims in ecstasy, in deep submission to God and without fear and anxiety.

If attraction means that one is drawn by a sacred power linked with his or her essence toward the purpose of his or her creation and to the point indicated by his or her true, primordial nature, injidhab means the willing acceptance of this invitation sent to one's spirit. 

Attraction is so great a Divine favor that it cannot be obtained through ordinary means or causes. It is God Himself Who grants to His pure-hearted servant both the attraction and the ability to receive it: 

That is the grace of God: He bestows it on whom He wills (57:21). 

This bestowal includes in a single, passing moment many portions of time filled with events; gives a single step toward Him the potential to reach the gardens of Paradise; and equips a glance with the capacity to turn a piece of coal into a diamond. Great distances that seem impossible for one's own will and power to cover are covered in a moment by God's attracting, and high summits are reached by His uplifting, as stated in: 

A single instance of the All-Merciful's attracting equals to the nearness to God acquired through the good actions of both humanity and jinn. 

Those whose spirits feel the mysteries of faith, who practice Islam and perfect goodness and devotion through God's attracting, are called "those who follow the way of Uways," for they are taught directly by God or the Prophet. In other words, they do not need a human teacher or guide. Since they feel continuously attracted toward God by God Himself, they live in incessant ecstasy and amazement at what they observe of Divine truths and manifestations.

At times, there is a virtuous circle between attraction and regular worship and austerity. A traveler on the way to God is favored with attraction in proportion to the degree of his or her worship and austerity, and is devoted to worship and austerity to the extent of the attraction felt toward God. So long as such people act in accordance with the Shari'a, this virtuous circle continues. If they break away from the light of Muhammad, upon him be peace and blessings, displays of free and easy behavior in their relationship with God begin to appear, and religious obligations might begin to be neglected.

Attraction is, first of all, a capability and a Divine gift given in advance. Without this gift, a traveler on the way cannot feel attracted through austerity, worship, and self-purification; nor can he or she discern the waves of attraction and being attracted on the face of the universe caused by the light coming from the Divine Name the All-Loving. Such an undiscerning person has no knowledge of true spirituality:

Why should my guide be concerned with me Unless I have the attraction of love? Why should he be concerned with me Unless I receive inspiration from God?

It sometimes happens that a believer attracted in this way is overwhelmed by the gifts coming from God, so that whatever is other than His manifestations disappears, and all cares with the world or the Hereafter are forgotten. In a mood expressed by the following couplet:

I am, by nature, so attracted to the roaring rise of the sea That I feel as if engulfed in the bounteous gifts of God,

One's self and all other parts of creation are seen as being intoxicated with the attraction of the Holy, Attractive Being:

Everything is intoxicated with the wine of love of God and the attraction of this love. Celestial objects and angels are intoxicated; the heavens and Earth are intoxicated; elements and plants are intoxicated; and animals, human beings, and all other beings (are intoxicated). 

There are two kinds of attraction. One is felt inwardly and is not manifested outwardly by its possessor. Such a person loves God, feels great contentment with and pleasure in fulfilling His commandments, and feels incessantly attracted to the source of a deeper delight. The second kind of attraction is that which is manifested. One who feels such attraction cannot help but manifest it as ecstasy. Feeling attracted by God with a continuously increasing force, he or she lives as an ecstatic, in excessive joy and with great happiness.

Those who are unaware of such degrees of spiritual elevation think the person is crazy. To express this degree of ecstasy, the following couplet of 'Abd al-'Aziz Majdi Effendi is quite meaningful:

There is a kind of madness called attraction, which is a true triumph. By means of it madness reaches mysteries lofty and great.

Attraction may look like madness in some respects; in reality, it is quite different. For example, an ecstatic who revolves in waves of attraction may lose some perception and show signs of madness by behaving in ways incompatible with sound reasoning and the Shari'a. In most cases, an ecstatic exceeds normal human standards in all senses or powers of perception to the extent that, in the light of Sunna, he or she travels in realms that cannot be reached by the reason, other faculties, and senses of ordinary people. Therefore, those who see such a person think that he or she is crazy.

However, traveling (in spiritual realms) beyond the reach and power of normal standards of intellect or reason, by using that power and other senses along with the help of God, is completely different from the type of madness resulting from mental illness, which is characterized by less-than-normal standards of intellect or reason.

[basicsofislam]

BASICS OF ISLAM : Salah ( Ritual Prayer in Islam ): It Is Disliked to Look About in the Prayer without Reason

832. Aisha, may Allah be pleased with her, said,

“I asked the Messenger of Allah, peace and blessings be upon him, about looking around in the Prayer and he said, ‘It is one of Satan’s ways of making off with people’s Prayers.’” 

(Sahih al-Bukhari, Adhan, 93).