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[tawakkull]

SLAM 101: Spirituality in Islam: Part 153

Qurb and Bu’d (Nearness and Remoteness)

Nearness (qurb) means that one transcends corporeality in order to acquire perfect spirituality and proximity to God. Some interpret it as God’s proximity to His servants; however, this is not accurate. God is near to His servants, but not in terms of quantity or quality. Nearness in Sufi usage pertains to and is acquired by mortal beings created in any phase or part of time, and undergoing different forms and stages of existence. God’s nearness to His creatures or bringing them near to Him is elo-quently summed up in: He is with you wherever you may be (57:4). Such nearness is not the particular nearness acquired by belief and good deeds; it is God’s being near to His servants, nearer to them than their selves, including every created thing or being living or non-living, believer or unbeliever, good or evil.

While general nearness, meaning God’s nearness to the creation, encompasses everything and every person, particular nearness depends on belief and can be acquired by doing whatever God has decreed as good and right. This nearness to the Almighty is possessed by those who have discovered the way of nearness and, having entered the corridor leading to eternity, reach every morning and evening with a new, deep dimension of belief. Such people are included in the meaning of: God is with those who keep from evil in reverence for God, and are doers of good (16:128). Those who have obtained this rank recite: Surely my Lord accompanies me and will guide me (26:62) while inhaling, and: Surely God is with us (9:40) while exhaling.

In particular nearness, consciousness of belief and perfect goodness have the same worth and significance as light to seeing and soul to body. Performing obligatory and supererogatory religious duties with this consciousness are like wings of light that carry one toward the “skies” of infinitude. The safest, most acceptable, and direct way of nearness to God is performing obligatory religious duties; however, performing supererogatory religious duties, which have no limit and show loyalty and devotion to God, results in true nearness and the rank of being loved by God Almighty.

A traveler to God enters new corridors leading to eternity on the wings of supererogatory duties, and feels rewarded with new Divine gifts, which engender an even greater desire to perform obligatory and supererogatory duties. One awakened to this truth feels in his or her conscience the love of God in direct proportion to his or her love of God. As stated in the hadith qudsi: [1]

My servant cannot get near to Me through anything else more lovable to Me than doing the obligatory religious duties. However, by doing supererogatory duties he gets nearer to Me, and when he becomes near to Me, I shall be his eyes to see with, his ears to hear with, his hands to grasp with, and his legs to walk on.

In short, such a believer is directed to act by the Divine Will.

Nearness acquired through performing obligatory duties is another of the rank of one’s being loved by God, and is included among those loved by God. As for nearness acquired through performing supererogatory duties, this is the rank of all one’s acts being ascribed to God. It is a particular Divine bestowal and honoring, as pronounced in: You (Believers) slew them not, but God slew them. And you (Muhammad) did not throw when you threw, but God threw (8:17).

Nearness, a particular gift of God, cannot be credited to one’s actions without considering its Divine origin. Nearness to Him originates in His Greatness and Mercy, and remoteness from Him is one of the weaknesses and “dark pits” of our character or nature. The writer of Gülistan (The Rose Garden) aptly expresses the origin of nearness and remoteness:

The Friend is nearer to me than myself; How strange it is that I am remote from Him. What can I say and what can I do, that While He is with me, I am distant from Him.

Remoteness means being distant from God and perishing. According to Sufis, the first indication of remoteness is the cessation of Divine gifts, and the final indication is that if a particular Divine help does not come, the person seeking it is completely lost and perishes. Just as degrees of nearness are based on whether one is an ordinary believer, a saint, a good and righteous person, or one brought near to God, remoteness also has its degrees in a line descending to Satan, who occupies the lowest point of perishing.

Nearness to God is a Divine favor, and remoteness from him is a deprivation. However, one cannot always feel his or her personal nearness to or remoteness from Him. The greatest favor of God is that He does not allow one to feel His (special) favor (e.g., being a saint or near to Him), lest the believer so honored should feel pride and thus lose such favor. As a result, those nearest to God are usually unaware of their nearness. However, one’s unawareness of his or her personal remoteness from God is a Divine reprisal. There are still others who, intoxicated with the love of God and making no distinction between nearness and remoteness, neither show desire for nearness nor worry over remoteness. The following couplet expresses the thoughts of such intoxicated souls:

Jami, worry yourself about neither nearness nor remoteness; There is neither nearness nor remoteness, nor union nor parting.

It is an acknowledged fact that remoteness denotes horror and deprivation. However, some shiver because of the winds of awe blowing from nearness and feel themselves caught in the clutches of Divine wrath and destruction. Nearness to the King is a burning fire may express this mood. Nevertheless, if nearness may be likened to the slopes of Paradise that open to breezes of Divine familiarity and friendship, remoteness should be regarded as the pits of deprivation and loss.

[1] A Prophetic Tradition whose meaning belongs directly to God and the word-ing to the Prophet.

[lifeofresulullah]

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

The Prophet is under the Care of his Grandfather, Abdulmuttalib

When our Holy Prophet (PBUH) lost his mother at the age of six, his elderly grandfather took him under his care. Abdulmuttalib, the leader of the Quraysh, had his share of the light of Ahmad. That light (noor) caused him to earn high merits and attributes. Excellent traits like a bright face, kind words, shyness, gentleness, and a superior code of conduct were added to his height, large head, and grandiose appearance. He was patient, clever, thoughtful, chivalrous and generous. Even animals were not exempted from his charity and generosity. He would even think about the hungry animals and birds on the mountains. That light (noor) caused him to earn high merits and attributes. Excellent traits like a bright face, kind words, shyness, gentleness, and a superior code of conduct were added to his height, large head, and grandiose appearance. Even animals were not exempted from his charity and generosity. He always thought and was concerned about the ones that roamed with hunger and thirst on the mountain tops. He was one of the fortunate people who had not separated from the path of light that was in between the vast darkness of the age of ignorance. He was very devoted to Allah and believed in the hereafter. Thus, he did not hesitate to place his most beloved son underneath a knife so that he could fulfill the promise that he had made to Allah. He would have sacrificed his son if the Qurayshis had not intervened. He would distance himself from the ugly rituals of the Age of Ignorance and would also prevent others from participating. At the same time, he would prevent others from the horrible practice of burying infant girls alive. He would always abstain from alcohol and adultery and would try to avert the occurring torture and injustice in Mecca with all his might. He deeply enjoyed entertaining guests. He would pay close attention to his relatives and would show them compassion and loving kindness. Because of this wonderful quality, the Qurayshis would refer to him as “Ibrahim the Second”. When Ramadan entered, he would retreat to the cave of Hira and would be preoccupied with worshipping; he was the first to have started this practice. At the same time, this elderly grandfather knew what loving a child and grandchild was like. It was a great pleasure to love a grandchild as sweet and immaculate as the Master of the Universe (PBUH). Abdulmuttalib truly loved his grandson who disseminated light everywhere. He sheltered our Holy Prophet (PBUH) like a delicate nestling in between his affectionate wings. He did not want to go anywhere without him. Even at this age, our Holy Prophet’s (PBUH) behavior was no different than that of an enlightened person. Immediately, everyone would notice this extraordinary circumstance wherever he went. In fact, from time to time, Abdulmuttalib would first consult with his grandson before he provided any answers to the questions asked during meetings and conversations. At that age, the Prophet was like a sincere friend of his old grandfather, a sympathetic ear and a trustable consultant. However, he always acted respectfully toward his grandfather. Only he was allowed to sit on the seat of his grandfather! A mat would almost always be laid out for Abdulmuttalib upon the shadow of the Kaaba’s wall. None of the children would get on top of this mat. Instead, they would sit around it and wait until their fathers came. Abdulmuttalib would not take any of his children on this mat except for his grandson whom he would hug and place alongside himself. Our Holy Prophet’s (PBUH) uncles would always want to separate him from this mat; however, their father would hinder them and say: “Release my son. By Allah, in the future, his reputation and glory are going to be great”. He would then indicate his everlasting love for his venerable grandson by placing him alongside himself once more while gently rubbing his back. Nobody other than our Beloved Prophet (PBUH) had the courage to wake Abdulmuttalib up while he was sleeping.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Business: Hadith 1776

Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said: "The injuries caused by the animal are without liability, and wells are without liability, and mines are without liability, and the Khumus is due on Rikaz." (Another Chain) from Abu Hurairah, from the Prophet (ﷺ) with similar meaning.

Reference: Jami` at-Tirmidhi 1377

In-book reference: Book 15, Hadith 58

English translation : Vol. 3, Book 13, Hadith 1377

[riyad-as-salihin]

Riyad as-Salihin, The Book of Etiquette of Traveling, Book 7, Hadith 9

Chapter: Etiquette of Staying, Riding, Encamping at night and sleeping during the Journey and other matters relating to the Journey

Anas (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, "Keep to travelling by night because the earth is folded (traversed more easily) during the night." [Abu Dawud].

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Battle of Uhud and Afterwards

The Prophet’s marriage to Hazrat Umm Salama

Hazrat Umm Salama, whose real name was “Hind”, was the daughter of Umayya b. Mughira, from the tribe of Sons of Mahzum. When her husband Abdullah b. Ab­du’l-Asad was exposed to the harassment and torture of the polytheists because he embraced Islam, they migrated to Abyssinia. When they heard the rumor that many Qurayshis embraced Islam, they returned to Makkah but when they found out that it was not true, they migrated to Madinah with great difficulty.  

Umm Salama migrated together with her husband in both migrations to Abyssinia.

Her husband was wounded in the Battle of Uhud and died toward the end of the month of Jumada al-Awwal in the fourth year of the Migration; she was left with four children when her husband died.

They want to Promise Each Other

Once Umm Salama said to her husband, who was ill, “I have heard that a woman who deserves to go to Paradise will marry her husband in Paradise if her husband goes to Paradise and if the woman does not marry anybody else after her husband dies. Similarly, a man who deserves to go to Paradise will marry his wife in Paradise if his wife goes to Paradise and if the man does not marry anybody else after his wife dies.”  Then, she made the following offer:

“Let us promise each other. I will not marry anybody after you and you will not marry anybody after me.”

However, Abu Salama did not accept this offer and said to her, “Obey what I tell you: Marry after I die.” Then, he prayed as follows:

“O God! Give Umm Salama a better husband than me, a husband that will not despise her and that will not hurt her.”

The Prophet Talks to Umm Salama

Umm Salama had refused the marriage proposals of Hazrat Abu Bakr and Hazrat Umar. After that, the Prophet sent somebody to her to ask her hand in marriage. Umm Salama asked him to excuse her and said, “I am an old woman and I am very jealous; I have several children. There is nobody from my guardians to be a witness for me.”

Upon this answer, the Prophet himself went to Umm Salama and repeated his proposal. He said,

“You say that you are an old woman. However, it is not reprehensible for a woman to marry a man older than her. You said you had children. Know it very well that their sustenance belongs to God and His Messenger. You say you are a jealous woman. I will pray God to eliminate that characteristic from you. You say there is nobody from your guardians here. None of your guardians whether they are here or not will oppose to your marriage with me.”

Thereupon, Umm Salama said to her son, who was near her, “Stand up, O Umar! Marry me off to the Messenger of God.”

Thus, God Almighty accepted the prayer of Abu Salama he uttered before his death: “O God! Give Umm Salama a better husband than me, a husband that will not despise her and that will not hurt her.” Thus, Umm Salama married the best person.

Umm Salama, who was 44 years old when she married the Prophet, died at the age of 84 in the 59th year of the Migration. Abu Hurayra led her janazah prayer. She was buried in the cemetery of Baqi.

Umm Salama, who could read but not write, was one of those who knew fiqh well. The number of hadiths she reported from the Messenger of God is 378.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): Calling the Tribes to Islam, the Allegiances of Aqaba and Migration to Madinah

Reciprocation with Idolaters Allowed

The Honorable Messenger was not allowed to make war or jihad in Mecca. He devoted all his time and effort to put the fundamentals of belief in hearts, souls and minds, according to the commands of Allah. He was continuing his service there with preaching, sermons, warning and guidance to the true path. He was supposed to behave patiently and peacefully against all kinds of cruelty of the era. This could clearly be seen in the verses that were sent in earlier times in Mecca.

As a matter of fact, the principle in Islamic Law is peaceful interaction among people. War and Jihad are resorted to only in case of an obligation. There could be no other reality than this among people whom Allah the Glorious created from one mother and one father. However, dividing people into branches and tribes was for the purpose of mutual interests such as recognition of generation and purity of posterity. 

The Prophet and Muslims were not allowed to make war or Jihad in Mecca but were advised to be patient and deliberate despite all the cruelty and tortures they were exposed to; similarly, they were not allowed to make war or Jihad right after migration to Medina.

Islam was gaining power day by day and advancing rapidly in Medina. The sun of the Quran was starting to embrace souls with all its glory; nevertheless, the Honorable Messenger and Muslims were not in an atmosphere of certain safety. Muslims of Medina had greeted the Prophet in a festival-like enthusiastic atmosphere but hypocrites and Jews were developing a deadly grudge and enmity against him in their hearts. Although the Jews signed a contract with the Prophet, it was obvious from all of their behavior that they were disclaiming this contract.

Hypocrites were posing even a greater danger.

An ornamented crown had been prepared for Abdullah bin Ubai bin Salul, the chief of Khazraj tribe, before the Prophet migrated to Medina. When he was about to wear it like a head of a state with a magnificent ceremony, the migration took place. As a result of this, all people of Khazraj converted to Islam. Therefore, they did not pay homage to the crown or kaftan (signs of sovereignty) any more.

Abdullah bin Ubai converted to Islam in appearance because of his tribe, but he founded a sect of hypocrites, for he was upset as he was deprived of leadership. He started sowing discord and plotting mischief secretly. And sometimes he even went too far, daring to interfere with the Honorable Messenger’s service of summons and advice. Events plotted by this sect of hypocrites in order to sow discord spread mischief among Muslims will be mentioned as the occasion arises.

Moreover, idolaters of Mecca were trying to provoke hypocrites and Jews of Medina, and even tribes near Medina persistently and preparing for taking action to kill the divine light, which they failed to kill in Mecca, in Medina this time.

It was now impossible to behave patiently and peacefully against all these external and internal enemies. Most of the Muslims wished to stand up to the people of Quraish and square accounts with them. Sa’d bin Muadh, a notable person from the Ansar, put this desire into words as follows:

“O Allah! You know that there is nothing lovelier than fighting against the Quraish tribe for Your sake! The Quraish disclaimed the Messenger’s prophethood. And they obliged him to leave his homeland in the end. O Allah! I presume that you will let us fight against them!” 

Apparently, Muslims were not safe in Medina.

Then, in the meantime, the Prophet was allowed to fight for self-defense and reaction. The Quranic verse which was sent pertaining to this issue said:

“To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, God is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, “our Lord is God”.” 

As it can be understood from the statement of the Quranic verse, the permission of jihad is restricted and it is permitted only in case of “being attacked and subjected to torture.” That is to say; Muslims would not attack in any way. If they are subjected to cruelty or if they are attacked, they will fight back in order to defend themselves. It is also clear from this verse that Islamic wars depend not on attack but on defense.

These verses had given Muslims “the right to self-defense and protection against attacking enemies”. When political conditions and financial capability of Muslims improve and the first conditions disappear, jihad will be made fard (obligation) for Muslims, with the verses to be sent later.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

The Prophet and the Muslims in Dar al-Arqam

The fifth year of the prophethood of the Messenger of Allah…

Year 615…

The pressure, torture and trouble of Quraishi polytheists (mushriks) on Muslims increased day by day. Muslims had faced a circumstance in which they could not worship comfortably.

A safe place was needed to worship and to learn Islam and the teaching of the Faith. The Messenger of Allah himself searched for that place and found it. It was the house of, Arkam bin Abil Arkam bin Asad, one of the first Muslims, located in a narrow street in the east of the hill ‘’Safa’’. That house was suitable for entering and going out secretly and for controlling the street.

The Lord of the Universe, our Prophet (pbuh) was the teacher and the first Muslims were students there. They informed the other Muslims about what they had learned there within possibilities. In this sense, we can regard Arkam’s house the first Islamic school, the first university that the Prophet had taught.

Till Umar’s acceptance of Islam, the Messenger of Allah carried out the duty of teaching and informing about Islam there. A lot of people including Umar were became Muslims there.

Arkam Bin Abil Asad left his house to his son on the condition that it would not be sold and passed by inheritance to anybody.

This house, which has a great importance in the history of Islam, is now called  “Daru’l-Khayzuran”; it is opposite the Kaaba and is used as a religious school today.

THE MISFORTUNES THE FAMILY OF YASIR SUFFER

Yasir had come to Mecca from Yemen.

Here, he was under the protection of Abu Huzayfa bin Mughira who was from the Sons of Mahzum. Afterwards, Abu Huzayfa wed him to his slave, Sumayya and two sons entered the world through this marriage: Ammar and Abdullah…

The polytheists, including the Sons of Mahzum who were at the forefront, did not cease subjecting this family, whose every member had become Muslims to unbearable torture and intolerable persecution. The Sons of Mahzum would torture the family on a stony area that had become as hot as hellfire, so to speak, during a time in which the sun’s heat was scorching so that they would abandon their faith.

The Prophet advises patience!

One day, while the polytheists were cruelly persecuting the Yasir family, our Holy Prophet (PBUH) appeared. When he came across this heartbreaking situation, he advised them to be patient by saying, “Be patient, O Yasir Family! Be patient, O Yasir Family! Be patient, O Yasir Family! Your reward is heaven; be patient, O Yasir Family!”

Yasir, who was suffering on account of this torture, asked, “Oh Allah’s Apostle, how long will this last?”, to which our Holy Prophet (PBUH) answered with a prayer:

“My Lord! Do not withhold your compassion and mercy from the Yasir Family.”

Some time after this situation, Hazrat Yasir gloriously surrendered his soul to His Creator under the unbearable torture that he faced. In this way, he had attained the honor of being the first “martyr” among the Muslim men.

Sumayya, Yasir’s wife, a rather old, weak, and frail woman, was handed over to Abu Jahl to be tortured.

Abu jahl would audaciously say, “You have testified to Muhammad because you have fallen in love with the beauty of his physical appearance!” to this old, physically weak, and lonely woman whom he continuously tortured.

When Hazrat Sumayya, an example of a true believer, retorted with the harshest remarks that could be said to a polytheist, Abu jahl further became furious and stabbed her with his spear; she was the first martyr among the women.

What Befell Ammar

What Ammar suffered was heartbreaking: He would be forced to wear an iron casing and would be taken outside when the sun scorched the entire face of the Earth with its full heat and as a result, his bone marrow would melt in the iron casing.

When Ammar was relieved from being tortured for a brief moment, he rested next to our Holy Prophet (PBUH) and awaited some consolation. He expressed his state by saying, “We have experienced every kind of torture, O Allah’s Apostle.” (PBUH). Once again, our Holy Prophet (PBUH) provided advice and offered a supplication:

“My Lord, do not have anyone from the Ammar family experience hellfire.”

Being branded with fire was another kind of torture that Hazrat Ammar was subjected to. On another day, our Holy Prophet (PBUH) came upon him while he was suffering such torment. He placed his holy hands on top of Hazrat Ammar’s head and said to the fire “O Fire, just as you were cool and safe for Ibrahim (PBUH), be so for Ammar!” Afterwards, he informed Ammar of this news:

“O Ammar, you are not going to die from this torture but you are going to live for a long time.  Your death will be at the hands of a wild crowd.”

“I have the contentment of belief in my heart!”

On another day, Ammar was crying because of the torture that he faced. When our Holy Prophet (PBUH), the Example of Compassion, saw Ammar in this state, he wiped his teardrops and said, “Did the disbelievers capture and push you into water? If they capture you again, say this-and-this to you, and then continue to torture you, say what they want you to say so you can be freed.”

This permission was given to Ammar so that he could save his life from the hands of the cruel polytheists!

Awhile after this permission was given, Ammar was again captured and continuously tormented by the polytheists. While he was being tortured, the following offer was made to him:

“We are not going to cease torturing you until you curse at Muhammad and say that worshipping Lat and Uzza is more favorable than his religion!”

Poor Ammar was desperate; thus, he uttered the polytheists’ words. The oppressors achieved their goal and released him.

Ammar went straight to our Holy Prophet’s (PBUH) presence. When our Holy Prophet (PBUH) said, “It can be seen from your face that you have been freed” Ammar responded:

“By Allah, I have not been freed!”

“Why?” asked our Holy Prophet (PBUH.) Ammar answered: “I was forced to abandon you. They forced me to say that the religion of Lat and Uzza was more favorable than yours.”

Ammar was sad and confused. He was standing straight in front of our Holy Prophet (PBUH) in a state of nervousness and fear as if his entire world had come crumbling over his head. He had been saved from the torture and persecution that the polytheists subjected him to but now he had come face-to-face with another danger!

“How was your heart when you uttered the polytheists’ words?” asked our Holy Prophet (PBUH).

Ammar replied with an answer that came straight from his heart:

“I found that the comfort and contentment that is in and the loyalty that I have towards my faith is stronger than steel.”

Upon this, our Holy Prophet (PBUH) said, “There is no sin upon you, O Ammar! If they capture you again and want you to repeat this, then repeat what they say and be freed.” Ammar’s heart was overwhelmed with relief when he heard these words.

Upon this incident, Allah, the Exalted, sent down the 106th verse of Surah an-Nahl:

“Anyone who, after accepting faith in Allah, utters unbelief― except under compulsion, his heart remaining firm in Faith― but such as open their breast to unbelief― on them is Wrath from Allah, and theirs will be a dreadful Penalty.”

In that case, permission is given to a believer whose heart is determined to accept faith. When he/she comes across a situation in which his/her life or an organ of his is in danger of being eliminated by an enemy, it is permissible for him/her to utter words of unbelief with the tongue alone. However, it must be remembered that this is only permissible when the heart is filled with belief. Besides, it is best to take the chance of becoming a martyr by saying the truth and protecting the dignity/honor of Islam and not to utter a single blasphemous word, even if it is only through speech. In this matter, it is considered more virtuous to perform one’s religious duty to the fullest extent than to exercise this privilege.

HAZRAT ABU BAKR SUFFERS TORTURE

Our Holy Prophet (PBUH) was sitting in Darul Arkam amid many of the first Muslims. With Hazrat Abu Bakr at the forefront, they were all fervently longing to explain the doctrine of Tawhid to the polytheists. They requested permission from our Holy Prophet (PBUH) to actualize their wish. However, our Holy Prophet (PBUH) did not want to relinquish his habit of precaution since such an undertaking would require the passing of some time. He said, “We are small in number, we will not be enough for this task.”

However, these new Muslims were so enthusiastic and zealous in their faith that they were unable to stay put in their place. At last, the Master of the Universe (PBUH) went with them to the Masjid al-Haram. They all sat on one side; a group of polytheists was also there.

Hazrat Abu Bakr, who burned with his love for Allah and His Messenger (PBUH) could not suppress his desire to proclaim the truths that he carried in the depths of his heart to the people; so, he turned to the polytheists and shouted about the exaltedness and holiness of having faith in Allah and about the wretchedness of idolatry.

The polytheists who were filled with enmity and hatred towards the Muslims attacked Hazrat Siddiq and injured him, leaving him with blood flowing. He was only saved when a few people from his tribe, the sons of Taim, intervened.

Hazrat Abu Bakr became unconscious after having been subjected to the pounds of the polytheists’ shoes with iron nails. They took him back home while he was in this unconscious state. He remained unconscious for an entire day and regained his consciousness during the evening.

It was as if he had not received so many beatings and that it was someone else’s eyes and face that was drenched in blood since the first words that spilled from his mouth were:

“What is Allah’s Apostle (PBUH) doing? What kind of state is he in? They had insulted him”

These words were just an example of the immense and magnificent amount of loyalty that Hazrat Abu Bakr had towards our Holy Prophet (PBUH).  Without looking at the bloody state that he was in and without minding the pain of his bruises and wounds, he wanted to learn of the Master of the Universe’s (PBUH) condition. Moreover, he asked about him amid the presence of those who strongly opposed our Holy Prophet (PBUH).

They offered him food and water and said, “You were left hungry and thirsty, do you not want to eat and drink?”

Whereas he kept on asking, “What state is Allah’s Apostle (PBUH) in, what is he doing?”

His mother did not know of our Holy Prophet’s (PBUH) cause. At that time, she was among those who had not attested to faith. In any case, she was bound to learn about the condition of Allah’s Apostle (PBUH). Hazrat Abu Bakr said to his mother, “Go and ask Hattab’s daughter, Umm Jamil and bring news about Allah’s Apostle (PBUH) to me”.

Umm Jamil was a fortunate woman who had become a Muslim. Nonetheless, she acted with discretion and prudence due to what she had learned from our Holy Prophet (PBUH).

When Hazrat Abu Bakr’s mother said to her, “Abu Bakr asks you about the condition of Abdullah’s son, Muhammad”, Umm Jamil replied, “I do not know anything but if you like, we can both go to your son.”

Actually, Umm Jamil knew of our Holy Prophet’s (PBUH) condition. However, she had answered in this manner because she was taking into account that she may be in the wake of a trap.

When Umm Jamil saw that Hazrat Abu Bakr’s eyes and entire face had been severely bruised, her heart became deeply saddened and she could not contain herself from shouting, “a tribe that deems this fitting for you is undoubtedly savage and aberrant. I pray to Allah that He takes your revenge on them.”

Despite having learned from Umm Jamil that our Holy Prophet (PBUH) was safe, Abu Bakr’s heart was still not at ease and so he said to his mother, “By Allah, I will not eat or drink until I see Allah’s Apostle (PBUH)!”

She had no other choice but to take him to our Holy Prophet (PBUH). However, how could he go in this condition? How could he walk to Darul Arkam?

When there were few people around, he went to our Holy Prophet’s (PBUH) presence by tottering and leaning on his mother and Umm Jamil. Our Holy Prophet (PBUH) and Hazrat Abu Bakr embraced one another like two close friends who had not seen each other for years. After he saw our Holy Prophet’s (PBUH) condition with his own eyes, he said, “May my mother and father be sacrificed for you, O Messenger of Allah! I am only saddened that that savage and aberrant man (Utba bin Rabia) dragged and rubbed my face against the ground and brought it to an unidentifiable condition; however, I am not upset about anything else.”

At that moment, Hazrat Abu Bakr’s heart was burning ablaze with his love of being in the service of Islam.

He presented his mother to our Holy Prophet (PBUH) and said, “This is my mother, Salma. I desire that you pray to Allah on her behalf and hope that Allah will save her from hellfire for your sake.”

This sincere wish conjoined with a severe prayer and right there at that moment, Lady Ummul Khayr Salma joined the ranks of the fortunate (the Muslims.)

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

Habbab Bin Arat Embraces Islam

Habbab bin Arat was the freed slave of a woman by the name of Umm Anmar, who was also an enemy of Islam. He was a blacksmith who made swords. He had been in contact with our Holy Prophet (PBUH) for a long time.

He became a Muslim during a time in which our Holy Prophet (PBUH) had not yet settled in Darul Arqam.

During those days, becoming a Muslim and openly declaring one’s faith meant risking one’s own property and life. Despite this, Hazrat Habbab bravely declared and revealed that he had become a Muslim without showing the slightest sign of fright.

Torture

The polytheists of Quraysh tortured and persecuted him when they heard that he had become a Muslim. It was as if Umm Anmar had gone mad due to her rage. She had him tied and branded his head with heated iron. Hazrati Habbab was now being tortured through the means of his livelihood!  However, it was all in vain! His heart had already been ignited with the love of faith.

One day, he came to the presence of Allah’s Messenger (PBUH) and complained about Umm Anmar and the pain on his head. Our Holy Prophet (PBUH) prayed, “Oh Allah, help Habbab!”

Immediately after his prayer, Umm Anmar became afflicted with a severe headache. She would consistently moan due to her intense pain. At last, someone suggested that she have her head branded with fire. As a result, Hazrat Habbab branded her head for some period of time.

Hazrat Habbab was in Fire and Flames

One day, the polytheists who were devoid of compassion and mercy lit a huge fire in front of Hazrat Habbab. They laid him on top of the fire, stepped on his chest, and left him there for some time.

Many years later, Hazrat Umar became the Caliph of Islam. In one occasion when Hazrat Habbab was next to him, Hazrat Umar mentioned the accounts of hardship and cruelty that they had faced by saying: “There is only one person on the surface of this Earth who is more worthy of this congregation.” Hazrat Habbab was curious and asked, “O, Caliph (Head of the Muslims), who is this person?”

Hazrat Umar responded, “It is Bilal.”

Hazrat Habbab replied, “O, Caliph! He was not tortured as much as I was since there was someone to protect Bilal from the the polytheists’ infliction of cruelty. Whereas I did not have a guardian then; nor do I have one now”. Afterwards, he continued to explain how the polytheists laid him inside of a fire:

“One day the polytheists held me and lit a fire. They placed me on my back inside the fire. Then one man stepped on top of my chest and did not leave me until the floor cooled!” After he spoke these words, Hazrat Habbab opened his chest which had been mottled due to the burns of the fire.

Hazrat Habbab Applied to our Holy Prophet (PBUH)

Despite having been inflicted with all kinds of torture and persecution, Hazrat Habbab did not make the slightest concession from his faith and did not refrain from displaying his unceasing love for Allah and His Messenger (PBUH). He was a slave and was not in a position to overcome the polytheists. He did not have any choice but to apply to our Holy Prophet (PBUH) regarding the torture and persecution he faced. And that  was what he did. One day, he went to our Holy Prophet’s (PBUH) presence and said, “O, Allah’s Apostle, will you not pray for us so that we can be saved from this torture, to which we are subjected?” Our Holy Prophet (PBUH) provided the following answer which is filled with many lessons and glad tidings:

“There were certain individuals among the communities that came before you whose entire skin and flesh was peeled and shaved off with an iron comb and even this kind of torture did not turn them away from their religion. Of course Allah will complete this mission (Islam) and will make it superior to all other religions in such a way that an individual who rides his animal alone from San’a to Hadramut will fear no one but Allah and his sole earthly worry will be of wolves attacking his sheep. However, you are all in a hurry.”

His Response to As bin Wail

As bin Wail, one of the most savage individuals among the polytheists, had an important debt that he owed Hazrat Habbab. One day Hazrat Habbab went to ask for his payment. This savage polytheist replied, “I am not going to pay my debt until you disbelieve Muhammad.” “I will abandon everything yet I will never deny him; neither in this world nor after I die”, answered Hazrat Habbab. Upon this As bin Wail arrogantly said, “will I be resurrected after I die? In that case, be patient. I will pay the debt I owe you on the day I am resurrected and once I am reunited with my property and children.” Upon those words of As b. Wail, God Almighty stated the following in the verses He sent down:

“Hast thou then seen the (sort of) man who rejects Our Signs, yet says: “I shall certainly be given wealth and children”? Has he penetrated to the Unseen, or has he taken a promise with (Allah) Most Gracious? Has he penetrated to the Unseen, or has he taken a promise with (Allah) Most Gracious? Nay! We shall record what he says, and We Shall add and add to his punishment. To Us shall return all that he talks of, and he shall appear before Us bare and alone.”

Just as Habbab would risk every type of danger by declaring that he had become a Muslim, he would also be preoccupied with teaching and instructing new Muslims on how to read the Holy Quran. When Hazrat Umar furiously entered the home of his sister and brother-in-law with his sword drawn, this self-sacrificing companion was reciting and teaching them the verses that had been recently sent.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 68

(Archetypes and the World of Representations or Ideal Forms)

A’yan ath-Thabita and ‘Alam Al-Mithal (Archetypes and the World of Representations or Ideal Forms In Sufi terminology, archetypes are the established, existential origins of things in the realm of Divine Knowledge. They consist of the manifestations of the Divine Names in the realm of Knowledge, and they denote the existential essences that pertain to the origins of contingencies. Although the relationships of these spiritual forms or existential essences in the realm of Knowledge with the Divine Being seem to be within the frame of time, they are beyond time. The limitless content of Divine Knowledge is different from the existential essences that are individually or collectively identified within the frame of time. Even though whatever exists in Divine Knowledge has some sort of individually or collectively identified existence, it is equally possible whether it will be brought into external existence or not within the dimensions of time and space.

It is a fact that whether they are Sufi leaders or theologians, those who have expert knowledge of this subject have lacked the words with which to express the issues that pertain to the transcendental dimensions of existence; indeed, they take great care in order to avoid any confusion. As mentioned before under the of Effusion, they call the Divine manifestation on the archetypes, which is a Divine mystery whose essential nature we cannot know, the Most Sacred Effusion, while the manifestation considered to be the origin of the archetypes emerging as existent beings and things within the dimensions of time and space is termed the Sacred Effusion. By such designations, scholars not only remind us that the archetypes and the contingencies that have been brought into the time and space-bound realm of existence are different from one another, they also focus our attention on the difference between manifestation (tajalli) and emergence (zuhur), thus stressing the Qur’anic truth concerning the beginning and process of the creation of the universe. This truth can never be reconciled with the philosophical approaches of monism and pantheism.

I think that since some cannot avoid going into extremes, they cannot preserve balance in approaching the most sublime Divine truths and thus fall into many grievous faults. Those who concentrate on the all-encompassing Divine Will and the all-overwhelming Power ignore the universe and view all things as if they were God’s incarnates, while others who focus on things and beings themselves, together with the apparent causes for their existence, take on views of naturalism or materialism. However, the unity or uniformity of or the interconnectedness in existence comes from the unity of the Origin of manifestation, while the almost limitless variation among and multiplicity in things and beings issue from the different dispositions or operations of the archetypes in the Divine Knowledge by the Divine Will and Power.

Self- existence with all its parts is one thing; things and beings appearing in different mirrors of existence in all their varieties through the manifestations of the Divine Knowledge and Existence is another. If we can perceive this difference, we will be able to notice the aspects of existence which lead some to the doctrine of the transcendent Unity of Being, and some others to the Unity of the Witnessed, and understand the difference between the essence and the form, and between the One Who gives existence and makes subsist and those who are brought into existence and made to subsist. We can explain the differences in question in plainer terms as follows:

Things and beings are not existent by or on account of themselves, but they exist by God’s bringing them into existence or by being the shadows of the light of God’s Existence from behind numerous veils. Apparent or superficial existence is one thing, and real, substantial existence is another. Forms and appearances are reflections as gifts from Him; they are neither identical with Him nor independent of Him. He said to them, “Be!” and they were. When He cuts off His effusion, they will disappear. Assertions such as Divine incarnation, existential union with Him, being an embodiment of Him, and His being a pervasive Soul—these and other similar assertions are all false. What gives external existence to all things and beings are the manifestations of His Attributes and Names:

If you focus on the forms, you will see that both you and I exist— But in absolute, transcendent reality, neither you nor I exist.

Now, as it is the All-Living, All-Subsisting One Who gives existence and subsists, who can have the right to claim self- existence? Everything’s existence depends on His Existence and Knowledge; whatever exists is a mirror in which His Names manifest themselves as being ultimately responsible for anything that occurs in it. Humanity is the most comprehensive and polished of these mirrors, and the Master of creation, upon him be perfect blessings, is the most perfect and complete of these. What follows is an anonymous couplet expressing this:

Whatever exists in the universe is a mirror and subsists by Him; It is God Who is constantly reflected in the mirror of Muhammad.

Without considering the First Identification, the archetypes are contingencies which are regarded as non-existent in one respect. When they first emerge, they are hidden and not known; and when they are sent into existence, they continue their non- existence on account of themselves. They serve as veils for the manifestations of Divine Knowledge and Existence. As this service of veiling is, in the words of Bediüzzaman, required by the Divine Dignity and Grandeur so that those who reason superficially should not see the Hand of Power as directly related to certain seemingly insignificant or vile things and affairs, it must also be in order to guide humanity, which has been honored with vicegerency—the administration of the earth according to God’s law—to be careful about their considerations of the Divine Being and His manifestations.

As in the world, which is the realm of existence and decline, the manifestations of the Divine Majesty and Grace also follow one another in the realm of the archetypes. While the Divine Majesty manifests Itself to destroy, the Divine Grace invents. These manifestations continue after those of archetypes which have been decreed to be sent into the realm of perceptible existence have been clothed in existence. It can be said that every existent thing bursts forth out of the spring of archetypes and becomes an “ideal reflection or representation,” or “form.” Then, these forms are clothed in perceptible existence.

All of the attributes to be manifested by beings in the corporeal world, including conflicting ones such as light and darkness, good and evil, bliss and wretchedness, have already been determined while they are in the World of Representations or “Ideal Forms.” However, a conscious, responsible being’s nature as good and blissful or evil and wretched is determined according to his or her future choice in this corporeal world. No one other than the All-Knowing of the Unseen can judge them until their state becomes apparent in the corporeal world. However, God may inform some of His “purified, chosen servants” about their “future” states and natures while they are in the World or Realm of Representations or “Ideal Forms.” This is an exception and therefore beyond the sphere of our duties or responsibilities. The statements or declarations of the All-Knowing of the Unseen in the Qur’an in reference to these are sometimes about their states in the Realm of Representations, and sometimes about those in the corporeal world. So, those unaware of this fact may confuse one with the other. For example, the Qur’an’s declaration regarding Satan to mean, He was from among the unbelievers, without considering his rebellion, is concerned with the archetype of Satan, while its description, He grew arrogant and became one from among the unbelievers (2:34; 38:74), is about his state after he rejected God’s order when, therefore, the signs of his rebellion appeared.

Some saints can at times observe the states of the archetypes plainly or in the form of symbols as in dreams. This is a special, extraordinary favor from God to them. God sometimes informs them about certain future events and so reminds them of some points peculiar to them. It sometimes occurs that the Almighty sends these heroes of self-possession some signals regarding impending dangers, directing their hearts to prayer and supplication. At other times, they are reminded of the necessity of preserving the balance between the means and material causes and the Causer of causes, being called to focus on the Divine absolute Unity.

The information and observations mentioned concerning the archetypes are usually presented to God’s specially chosen, purified servants in the forms of “ideal” tablets. These tablets are manifested either identically with their future, corporeal existential forms, or in symbols according to their meaning and contents. Symbolic representations require interpretation, like unclear dreams. Their interpretation is possible through knowing or discovering the key words or terms in the Qur’an and the authentic Prophetic Traditions. Any interpretation made without this knowledge means “throwing random stones at the Unseen” and therefore amounts to disrespect for the All-Knowing of the Unseen.

The realm or the world where the immaterial forms or models belonging to the archetypes are reflected and represented is called “the World or the Realm of Representations or Ideal Forms,” and the forms or reflections in this World are termed “the ideal or reflected forms.” The perceptible, corporeal forms are the shadows of these ideal or reflected forms. Some of the ideal forms are purely spiritual, while others have some perceptible figures. The realm where the former reside is called “the World of Absolutely Ideal Forms,” while the realm where the latter reside is known as “the World of Specified Forms.”

Some see the World of Representations or Ideal Forms as the representations or reflections of corporeal forms and events in our world of sensations in their particular energetic covers. This can be exemplified by the appearances of spirits and angels in certain forms in our world. There are so many simple (not composite) natures which belong to the Realm of the Spirit and the Divine Commands or the pure, primordial natures as the first results of the Divine commands that they can appear in the corporeal world in certain forms by God’s will; they appear in the corporeal world to the extent allowed by the Divine Names primarily manifested on each. They can appear and exert some influence on the physical world as mere causes. There are many reliable Prophetic reports that knowledge appears in the form of or is represented by milk, and that Islam is symbolized by a splendid container; the Qur’an, as honey or an orange; and the feeling of enmity, as snakes or vermin.

Some Sufis see the Realm of Representations or Ideal Forms as broader and maintain that this realm is the intermediate between this world and the Hereafter, and between matter and spirit, and the realm of immaterial sacred spirits. According to these considerations, the World of Representations or Ideal Forms is an intermediate bridge over which meanings or purely spiritual identities pass in order to attain a new identity and nature; it is a mysterious corridor between the physical and metaphysical worlds, a veil between two different dimensions, a point of meeting for abstract truths and concrete realities, and the horizon that separates the perceptible and imperceptible from each other. There are some who see this world as a realm where meanings or abstract truths begin to be clothed in worldly existence. Abstract or immaterial identities become familiar with the silky robe of external or perceptible existence in this intermediate realm, and they set off toward further realms from this dock with the equipment that they have been given.

Dictionaries of religious terminology define the intermediate realm also as the special corridor that connects this world and the Hereafter, or the process that begins with death, continues with the life of the grave, and ends in the Resurrection; or as the point where the world of spirits and abstract meanings meets with the corporeal realm, or as the passage between the horizon of the heart and spirit and the carnal life.

Not only is every ramp or platform from which things and beings jump to another stage—where they will be given a different nature and identity during their journeying of existence from the “initial or first identification or determination” to corporeal life— called the Intermediate Realm, but the realm of life beginning with death is also known as the intermediate life. According to the first meaning, the intermediate life is a bridge between the spirit and the body or between the abstract and the concrete. According to the second meaning, it is like a waiting lodge that resembles both the Unseen and the corporeal realms at the point where the world and the Hereafter meet. Everyone will pass across that bridge and those whom God wills will call at that waiting lodge and afterwards go on toward the other world in different ways, according to their equipment or acquisitions.

Some Sufis mention another intermediate realm which they call Barzakh Jami’ (the Encompassing Intermediate Realm). This is a term used to denote the original or essence of all the intermediate realms, which is another name for tajalli wahidiya (God’s manifestation of all His Names throughout the universe or on an entity), or ta’ayyun awwal (the initial or first identification). The Encompassing Intermediate Realm is also called “the First Intermediate Realm,” “the Grandest Intermediate Realm,” or “the Greatest Intermediate Realm.” The essence of this Realm is the meaning or spirit of humanity and its seed and fruit is haqiqat Ahmadiya (the Ahmadi Truth or the Truth of Ahmad).[1] In the words of Bediüzzaman Said Nursi, the Prophet Muhammad’s light is the ink of the Pen of the Author of the universe. It is also the seed of the fruit of the tree of creation, the key to all the Gardens of Paradise, the insurmountable wall before Hell, the alchemy of the happiness of hearts, and the genuine, sole guide to human excellencies and perfections.

May perfect blessings and peace and the most honorable of benedictions be upon him and his Family and Companions. [1] For haqiqat Ahmadiya or Ahmadi Truth or the Truth of Ahmad, see note 53.

[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

[lifeofresulullah]

The Life of the Prophet Muhammad (PBUH): The Battle of Badr and Afterwards

Some other important events of the 2nd Year of Hijrah

Fasting in Ramadan is Rendered Fard

Fasting in Ramadan was rendered fard one month after the qiblah was changed to the Kaaba and in the beginning of the 18th month after Hijrah, in the month of Saban. The following were stated in the verses regarding fasting:

“O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint…

Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong).

So everyone of you who is present (at his home) during that month should spent it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later.

Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful!”

Fasting in Ramadan is one of the five pillars of Islam.

Ibn Umar (may Allah be pleased with him) reported that the Messenger of Allah stated the following:

“Islam is based on five things: testifying that there is no god but Allah and that Muhammad is His Messenger, establishing the prayer (salah); paying the zakah (wealth-tax), performing the Hajj and fast in Ramadan.”

Sadaqa al-Fitr is Rendered Wajib

Toward the end of the month of Ramadan of the same year, sadaqa al-fitr was rendered wajib.

The Messenger of Allah ordered that every rich Muslim, whether young or old, free or slave, male or female, give one sa’ (1040 dirhams) (3) of dry dates or one sa’ of barley or raisin, or one mud (half a sa’) of wheat to the poor before the prayer of eid.

The First Eid Prayer is Performed

When the crescent of Shawwal was seen and when the sun rose in the morning, the Messenger of Allah ordered Muslims to break their fasts and to go to the open praying area for the eid prayer. Then he went to the open praying area and led the eid prayer there before the khutbah (sermon) and without adhan or iqamah.

When the Messenger of Allah honored Madinah, the people of Madinah had two festival days. The Prophet said to them, “Allah gave you two better festival days: eid al-fitr (Ramadan Festival) and eid al-adha (Sacrifice Festival).”

The Messenger of Allah always performed eid prayers in the open praying area. The open praying area of Madinah was at the east gate of the city of Madinah.

The Prophet always walked to the open praying area. He went to the open praying area from one way and returned from another way. He always ate something before he set off for the prayer of eid al-fitr. He generally ate a few dates.

Zakah is Rendered Fard

Zakah was rendered fard in the 2nd year of Hijrah after the fasting of Ramadan was rendered fard and sadaqa al-fitr was rendered wajib.

Zakah is a financial kind of worshipping for rich Muslims that involves giving a certain amount of their goods, property or money to the poor every year.

Zakah is one of the five pillars of Islam. It was ordered in the Quran: (an-Nur, 56; al-Muzzammil, 20; al-Hajj, 78; al-Baqara, 110). It is mentioned in 32 places in the Quran together with prayer (salah)

The Prophet stated the following in a hadith:

“Every day in the morning, two angels come down and one of them says, ‘O my Lord! Give to those who give zakah and sadaqa and spend their property for the sake of Allah the amount that they spend’. The other one says,  ‘O my Lord! Destroy the property of those who do not give zakah or sadaqa!”

Death of Hazrat Ruqayya

Hazrat Ruqayya, the daughter of the Prophet who was married to Hazrat Uthman, became ill during the Expedition of Badr.  Hazrat Uthman stayed in Madinah to look after her upon the order of the Prophet. He could not go to Badr. When Zayd b. Haritha brought the news of the Victory of Badr to Madinah, Hazrat Ruqayya had died.

Umm Ayman washed her dead body. Hazrat Uthman led her janazah prayer and buried her in the cemetery of al-Baqi.

Hazrat Ruqayya was born after Hazrat Zaynab when the Messenger of Allah was 33 years old. She became a Muslim together with Hazrat Khadija, her mother. Then, she married Hazrat Uthman. Hazrat Uthman migrated to Abyssinia with her. When the Messenger of Allah saw that they were migrating together, he said, “After Lot (pbuh), Uthman is the first person to migrate in the way of Allah with his family.”

Abu Darda Becomes a Muslim

Abu Darda Uwaymir b. Sa’laba became a Muslim during the Expedition of Badr.

Abdullah b. Rawaha (may Allah be pleased with him) was an intimate friend of Abu Darda. One day, Abdullah took an adze and broke the idol in Abu Darda’s house. When Abu Darda returned home, his wife told him about it. Abu Darda started to think and said to himself, “If this idol had been useful, it would have protected itself!” Then, he went to the Prophet to become a Muslim.

When Abdullah b. Rawaha saw him coming from a distance, he said, “O Messenger of Allah! Abu Darda is coming. He is probably coming here to see us!”

The Messenger of Allah said, “He is coming here to become a Muslim. My Lord had informed me beforehand that Abu Darda would be a Muslim!”

When Abu Darda went to the presence of the Prophet, he became a Muslim. His family had embraced Islam before him.

Hazrat Fatima Marries Hazrat Ali

Hazrat Fatima married Hazrat Ali five months after the Messenger of Allah honored Madinah in the month of Rajab. Their wedding was in the month of Dhul-Hijjah in the 2nd year of Hijrah after the Battle of Badr.

Hazrat Fatima was the youngest and his most beloved daughter. Whenever the Prophet returned from a battle or expedition, he went to the mosque first to perform a prayer of two rak’ahs and then he went to Hazrat Fatima; after that, he went to his wives.

Hazrat Aisha (may Allah be pleased with her) narrates:

“I have never seen anyone whose words and speech resemble those of the Messenger of Allah. When Fatima came, the Messenger of Allah would welcome her with compassion and greet her by saying, “Welcome!” I have never seen anyone more straightforward than Fatima.”

The walking style of Fatima (may Allah be pleased with her) resembled that of the Prophet a lot.

Once, Hazrat Aisha was asked, “Who was the most beloved person for the Prophet?”

Hazrat Aisha answered, “Fatima”

When she was asked, “Who was the most beloved man for the Prophet?”, she answered, “Fatima’s husband.

The Prophet Sends Someone to Makkah to Bring his Daughter Hazrat Zaynab

Among the captives of Badr was Abu As b. Rabi, the husband of Hazrat Zaynab and the son-in-law of the Prophet. As we mentioned under the topic of the captives of the Battle of Badr, Abu As went to Makkah when he was released. Abu As had prevented Hazrat Zaynab from migrating before; however, this time he let her go.  

The Messenger of Allah sent Zayd b. Haritha and somebody from Ansar to Makkah a month or less than a month after the Battle of Badr and they brought Hazrat Zaynab.

Death of Uthman b. Maz’un, from Muhajir Muslims

He is the first muhajir Muslim buried in the cemetery of al-Baqi.

The first Eid al-Adha Prayer is Performed

The Messenger of Allah reached Madinah on the ninth of the month Dhul-Hijjah from the Expedition of Sawiq. The next day, that is, the tenth of Dhul-Hijjah, he went to the open praying area with Muslims. He led the two-rak’ah eid al-adha prayer without adhan or iqamah. He recited a sermon after the prayer. In the sermon, he ordered Muslims to sacrifice animals. He himself sacrificed two animals. While slaughtering one of the fleshy white rams, he said,   “O Allah! This is on behalf of my ummah, who witness your oneness and what came to me from you.” While slaughtering the second one, he said, “O Allah! This is for Muhammad and the household of Mu¬hammad. He himself, his household and the poor ate from the meat of the second ram.

That was the first eid al-adha in Islam!

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 32

Aim of Tasawwuf

By purifying one’s heart and directing one’s senses and faculties in the way of God, Tasawwuf aims to live life at a spiritual degree. Tasawwuf also enables one to deepen his consciousness of being a servant of God by performing constant acts of worship. It enables one to renounce the world that pertains to human desires and fancies, and awakens him to the hereafter and the faces of this world that reminds one of the Divine, Beautiful Names.

Benefit of Tasawwuf

Rather than accepting religion and faith superficially, traditionally, or culturally, one develops the angelic dimension of one’s existence and acquires a strong, heart-felt, and experienced conviction of the truths and articles of faith and belief— and this is the benefit of Tasawwuf.

Principles of Tasawwuf

§ Reaching substantial and true belief in Divine Oneness and living in accordance with its demands.

§ In addition to heeding the Divine Speech (the Qur’an), discerning the physical and metaphysical commands and wills of the Divine Power (the laws of creation and life which are the subject matter of the sciences) and obeying them.

§ Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.

§ Acting with a spirit of altruism and therefore giving preference or precedence to the well-being and happiness of others.

§ Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the ‘peaks’ of self-annihilation in God and subsistence with Him.

§ Being open to love, spiritual yearning, delight, and ecstasy.

§ Visiting places and being in the company of people that will encourage avoidance of sin and to strive in the way of God.

§ Being content with lawful and licit pleasures and being determined not to take even a single step towards the unlawful or sinful.

§ Continuous struggling against worldly ambitions and the illusions that may lead us to suppose this world as eternal.

§ Always being aware, even in the path of serving religion and working towards the guidance of people to the way of the Truth; salvation is only possible through certainty and conviction (of the truth of religious principles of belief and conduct) and sincerity and purity of intention and aiming only to please God.

§ Acquiring knowledge, an understanding of the religious and cognitive sciences, the paths leading to knowledge and love of God, and following the guidance of an exemplary spiritual master may be added to these principles. This is also of considerable significance in the way of the great Imam Naqshbandiya.

§ It may be useful to discuss Tasawwuf in the light of the following basic concepts which are the subject-matter of books written on good morals, manners, and asceticism in the pursuit of finding the “Muahmmadan Truth” in one’s heart.

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 33

Dhikr (Recitation of God’s Names)

Literally meaning mentioning, remembrance, and recollection, in the speech of the Sufis dhikr denotes regular recitation of one or some of God’s Names in the same recitation session. Some spiritual or Sufi orders prefer to recite: Allah (the proper Name of the Divine Being); others recite: There is no god but God, the declaration of Divine Unity; and others recite one or a few of the other Names according to the choice of the order’s master. Like thankfulness, such recitation is a duty of servanthood to be performed both verbally and actively, and also with one’s heart and other faculties of conscience. Verbal recitation ranges from mentioning God Almighty with all His Beautiful Names and sacred Attributes; praising, exalting, and glorifying Him; proclaiming one’s helplessness and destitution before Him in prayer and supplication; reciting and following His Book (the Qur'an); and voicing His signs in nature and the seal special to Him on each thing and event.

Recitation by the faculties of conscience, primarily the heart, consists of reflecting on the proofs of His Existence and Unity, and His Names and Attributes radiating in the book of creation (the universe); meditating on His orders and prohibitions, His promises and threats, and the reward and punishment issuing from His Lordship to design or order our lives; and trying to penetrate the mysteries behind the veil of visible existence by studying creation and following certain spiritual disciplines. In addition, one repeatedly observes the heavenly beauties manifested as a result of such instances of penetration; and thinks that whatever exists in the universe pulses with messages from the high empyrean world, manifesting the meaning of the invisible world and functioning as a window upon the Truth of Truths.

Those who feel this constant pulsing existence, hear the invisible world speaking eloquently, and observe the manifestations of Grace and Majesty through those windows are so enraptured with such unimaginable spiritual pleasure that one hour spent with such pleasure is equal to hundreds of years spent without it. As a result, they advance along their way to eternity lost in Divine gifts and spiritual delight. When the one reciting feels the light of His Glorified Face surrounding all existence, he or she is rewarded with the sight of indescribable scenes and, becoming aware of all other beings reciting God’s Names in its own tongue, begins to mention Him with many of His Names.

Reciting God’s Names sometimes causes the reciter to enter a trance-like state in which one’s self is lost. Those who enter this entranced state or ecstatic contemplation utter such phrases as: There is no existent save He, There is nothing seen save He, and There is no god but God. There are others who, meaning and keeping in mind all Divine Names according to the inclusiveness of their consciousness, pronounce only save God and continue to declare His Unity. These seconds spent in this atmosphere of nearness to God and His company, the seconds of light and radiance, are much happier and more rewarding with respect to eternal life (in the Hereafter) than years spent with no light. This is what is referred to in a saying attributed to the Prophet, upon him be peace and blessings: I have a time with my God when neither any angel nearest to God nor any Prophet sent as Messenger can compete with me. [1]

Active or bodily recitation consists in practicing religion with utmost care, enthusiastically performing all obligations, and consciously refraining from all prohibitions. Verbal profundity and awareness largely depend on active recitation, which also means knocking on the door of Divinity, searching for admittance, proclaiming one’s helplessness and destitution, and taking refuge in Divine Power and Wealth.

One who regularly and intensively mentions God or recites one or some of His Names is taken under His protection and supported by Him, as if having made a contract with Him. The verse: Remember and mention Me, and I will remember and mention you (2:152) expresses this degree of recitation, by which one’s innate destitution becomes the source of wealth, and helplessness the source of power. This verse also means that one’s regular remembrance and worship of God will result in His bestowal of favors and bounties.

Invoking and calling upon Him bring forth His favors. One who remembers Him even while going about his or her daily affairs and preoccupations will find all obstacles removed in both this world and the next. His company will always be felt, and He will befriend one left alone and in need of friendship. If one remembers and mentions Him during times of ease and comfort, His Mercy will reach one during times of trouble and pain. Those who struggle in His way to spread His Name will be saved from humiliation in both this world and the Hereafter. Such sincere endeavors will be rewarded with special favors and ranks that one cannot now imagine.

The desire to mention Him and recite His Names will be rewarded with Divine help, so that such activities can continue and guidance can be increased. The continuation of the second part of the above verse (2:152), that is: Give thanks to Me and do not show ingratitude to Me, suggests a virtuous circle in which a believer passes from recitation to thankfulness, and from thankfulness to recitation.

Recitation is the essence of all types or acts of worship, and the origin of this essence is the Qur'an. Then come the luminous, celebrated words of the Prophet, to whom the Islamic Shari'a was sent. All recitation, whether audible or silent, attracts and embodies the manifestations of the light of God’s Glorified “Face.” It also denotes proclaiming God to all human beings and jinn, and spreading His Name throughout the world in order to show one’s thankfulness for His manifest and hidden favors. When there is almost no one left to proclaim His Name, existence will be meaningless. According to the Prophet, upon him be peace and blessings, the universe’s total destruction will take place when there exist almost no people to proclaim His Name. [2]

Recitation, irrespective of its style, is the safest and soundest way leading to God. Without it, it is difficult to reach God. When the traveler remembers Him in his or her conscience and puts this remembrance into words with his or her tongue and other faculties, an inexhaustible source of support and (spiritual) provision is tapped.

Recitation signifies a journey toward Him. When one starts to mention Him or recites His Names both verbally and through feelings and actions, as well as in one’s heart as a chorus, one enters a mysterious lift ascending to the realm where spirits fly. Through the slightly opened doors of the heavens, indescribable scenes are beheld.

There is not a specific time for reciting God’s Names. Although the five prescribed daily prayers, the chief act of worship, are performed at the five appointed times and cannot be performed at certain times (e.g., during sunrise and sunset, and when the Sun is at zenith at noon), a believer can mention God and recite His Names whenever he or she wishes: They mention God standing, sitting, and lying down (3:190). There is no restriction of time or manner on reciting God’s Names.

It is hard to find in the Qur'an, the Sunna, and the books of the early righteous scholars anything more strongly recommended than the recitation God’s Names. From daily prayers to holy struggle in His way, it is like the soul or blood of all worship. The profundity of recitation is proportional to the depth of feeling for God. Sufis call this “peace of heart” or" witnessing.“

Some mention God Almighty and reach Him in their hearts by a mysterious way; others know Him by their conscience and feel His constant company by means of the point of reliance upon Him and seeking His help in their inner worlds. Since they remember Him uninterruptedly, always mention Him with their heart and conscience, always feel Him in their being, and live fully aware of His constant Presence, they regard mentioning Him (verbally) as heedlessness and ignorance of Him. One who has reached this degree of dhikr says: God knows that I do not remember Him to mention Him just now. How should I remember and mention Him now, seeing that I have never forgotten Him?

[1] Al-‘Ajluni, Kashf al-Khafa’, 2:173. [2] Muslim, "Iman,” 234.

[riyad-as-salihin]

Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 49

Chapter: Haste in Burial

Abu Sa'id Al-Khudri (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, "When a dead body is placed on a bier and men carry it on their shoulders, if he was a pious man, it (corpse) says: 'Take me in haste.' But if he was not righteous, it says to its bearers: 'Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely fallen into swoon." [Al- Bukhari].

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 226

Inbisat (Expansion)

Literally meaning growing larger and deeper, spreading and expanding, Sufis use inbisat to signify the relaxing of one’s heart, to the extent allowed by the Shari’a, so that it can embrace everybody and make them pleased or contented with one’s gentle words and pleasant manners. In the context of one’s relationship with God Almighty, it denotes a spiritual state that combines fear and hope. Those who have attained this state are awed by being in the Presence of God, and feel exhilarated by the breezes of delight and joy blowing in His Presence. They are awed while inhaling, and feel delight when exhaling.

As pointed out in the brief description above, expansion can be dealt with in two categories: our relationship with the created, and our relationship with the Creator.

With respect to our relationship with the created, expansion means that we are careful of our connection with God and the Truth; that we live in our communities as one of its inhabitants, being open with and showing respect to everyone; and that we treat people according to their level of understanding.

The noble Prophet, upon him be peace and blessings, was sincere and frank with those around him, and avoided ceremony or formality. He spoke according to his listeners’ level of understanding, and sometimes made wise and meaningful jokes. Although he suffered inwardly from the unbelief, injustice, and sins he witnessed, and was anxious about everyone’s end and afterlife, he always smiled and behaved pleasantly. As said in the Minhaj: A heart is like a mirror: too much and too frequent solemnity may cause it to steam up, and the only way to remove that steam is to tell pleasant jokes.

With respect to our relationship with God Almighty, expansion signifies the simultaneous experiencing of fear and hope in our souls. Being states of the soul, fear and hope are usually found in those who have just started to advance on the path to God. Expansion, on the other hand, is a state of those with knowledge of God and, moreover, is a dimension of the heart’s life. The state resembling the expansion of those still striving to reach this level of expansion is an exhilaration coming from knowledge of God. This may lead them to become relaxed in their relationship with God, and thus lose their self-control and self-possession.

Expansion appears when a traveler on the path of God is completely freed from carnal desire and passion, and becomes a bright “mirror” to reflect God’s Names and Attributes. This station, whether called the Station of Combination (where the traveler experiences God’s Existence and Unity) or Annihilation (where the traveler’s annihilation of self causes forgetfulness of self when in the throes of ecstatic love of God and perception of God’s Existence and Unity), is a mysterious point where the traveler directs himself or herself according to the Divine inspirations received and assumes “colors” unknown to everybody else. It is impossible for such people to conceal their expansion, while it is insolent of those who have not attained it to talk about it. How aptly Rumi expresses it:

If the king’s courtier behaves in an affected manner to attract the king’s attention, you must not attempt to do so, for you do not have the document (to justify your doing so). O one who cannot be freed from the restrictions of this transient life, how can you know what (the stations of) annihilation, drunkenness, and expansion mean?

Indeed, servants of the body cannot be aware of the states of the spirit. It is impossible for those imprisoned in the body to be aware of spirituality. We should ask those souls who have burned and been “roasted” many times in the fire of the love of God about the pains of a heart that has been cleft open, and their expansion and contraction.