#revert to islam

[invitetoislam92]

[everyday-quote]

If you do good in secret, Allah will shower His good on you in public. 

Ibn Taymiyyah (rahimullah)

[lucidtg]

[questionsonislam]

What are the laws of war, which have been framed by Holy Quran?

There are some certain bases of war that are peremptory; prior, during, and after. Islam is composed of serious body of rules. Every right confers upon its holder. In this regard, unbelievers, too, have some rights.

a. Bases prior to war

1. The principle that the treaties are binding

If an Islamic country had made a treaty with a non-Muslim country, it has to fulfill the agreement. With Quranic expression, fulfill the covenant: the covenant is surely subject to questioning (on the Day of Judgment you will be held accountable for your covenant). (Al-Isra Surah, 17:34)

In the verse that let Muslims declare a war on polytheists, it is stated as, Excepting those among the people who associate partners with God with whom you made a treaty, and who have not thereafter failed to fulfill their obligations towards you (required by the treaty), nor have backed anyone against you. Observe, then, your treaty with them until the end of the term (that you agreed with them). Surely God loves the God-revering, pious (who keep their duties to Him). (At-Taubah Surah, 9:4) How could there be a covenant with those who associate partners with God (and recognize no laws and treaty) on the part of God and His Messenger? – excepting those with whom you made a treaty in the vicinity of the Sacred Mosque: (as for the latter) so long as they remain true to you, be true to them. Surely God loves the God-revering, pious (who keep their duties to Him). (At-Taubah Surah, 9:7)

In accordance with the divine instructions, Muslims always abide the agreements; never transgress a treaty or an agreement. We believe in the benefit to convey the incident that had taken place in the Asr-i Saadah (Age of Happiness and Tranquility in which Prophet Muhammad lived). It has been on the authority of Huzayfa bin Al-Yaman who said, Nothing prevented me from being present at! The Battle of Badr except this incident. I came out with my father Husail (to participate in the Battle), but we were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad? We said: We do not intend to go to him, but we wish to go (back) to Medina. Therefore, they took from us a covenant in the name of God that we would turn back to Medina and would not fight on the side of Muhammad (peace be upon him). So, we came to the Messenger of God (peace be upon him) and related the incident to him. He said: Both, of you proceed (to Medina); we will fulfill the covenant made with them and seek God's help against them.

Unbelievers have never seen any harm in not abiding the covenant. The Holy Quran explains the matter as, How (could there be a covenant with the others) when, if they were to prevail against you, they would observe towards you neither any bond, nor law, nor agreement, they seek to please you with their mouths but in their hearts they are averse; and most of them are transgressors (who habitually disregard all bounds of equity). (At-Taubah Surah, 9:8) That is to say, even if they win, they transgress a covenant. For instance, they say, No body will ever hurt, but never hesitate to massacre at the end. In fact, we see many examples of their wrongdoings throughout the history. Meccans to transgress the Hudaibia treaty,

Divine Decree about the ones who make a practice of transgressing covenants is as follows: Those of them with whom you have made a treaty, and who break their treaty on every occasion without fearing God. If you meet them in war, deal with them in such a manner as to deter those behind them (who follow them and those who will come after them), so that they may reflect and be mindful. (Al-Anfal Surah, 8:56, 57) Prophet Muhammad executed the decree of the Bani Qurayza Jews in accordance with the above given verse.

This following verse is also about transgressors, But if they break their pledges after their treaty (with you) and assail your religion, then fight with those leaders of unbelief – surely they have no trustworthy pledges – so that they may desist (from aggression). (At-Taubah Surah, 9:12) The expression mentioned at the end of the verse, so that they may desist (from aggression) depicts that the intent of the war is not massacring, but to dissuade transgressors from their cruelty and injustice.

Besides, there would be a risk of transgression of the counterparty. In such a case, thing to do is given in the following verse, If you have strong reason to fear treachery from a people (with whom you have a treaty), return it to them (i.e. publicly declare to them, before embarking on any action against them, that you have dissolved the treaty) so that both parties should be informed of its termination. Surely God does not love the treacherous. (Al-Anfal Surah, 8:58) As it is clearly understood from the verse, if the transgression of the counterparty is not obvious, but if there is a possibility of any treachery, they should be informed that the covenant is abrogated. It is not religiously permissible to attack all of a sudden.  Informing about the abrogation of the covenant would be a nobly behavior. Otherwise, counterparty would set up a howl.

2. Invite to accept Islam

Prophet Muhammads appointment of the commander in chiefs of expeditions and his advise to them on etiquettes of war and three courses of action that they should invite polytheists:

It has been reported from Suleiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. 1. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajirs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). 2. If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. 3. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them. (Sahih Muslim, Book 019, Number 4294) As it is seen, war proposed as a final solution. These three courses of action should not be applied under every circumstance. Hudaibia Treaty is a fine example to that.

b. During War

War is chaos. It is a place for killing and dying. Anyone can lose his continence. Common sense is left destitute, feelings loom large. The following verse teaches us how to react in those kinds of situations.

Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190) Fight against those who fight against you gives the message of not fighting against elders, children, women, and clerics. However, if women are fighting against you, it can be fight against them.

Do not exceed the bounds expression, on the other hand, forbids such exorbitances as cutting noses or ears.

One other situation in a war is the situation of the people who crave for mercy, O you who believe! When you go forth (to war) in Gods cause, investigate with care until the situation becomes fully clear to you, and do not say to anyone who offers you (the greeting of) peace (thereby indicating his being a Muslim), "You are not a believer," seeking the fleeting gains of the present, worldly life; for with God are gains abundant. Even thus (as he now is) were you before (ignorant of faith and what being a Muslim is, and you too entered Islam with a similar word); but God has since then been gracious to you. So investigate with care until the situation becomes fully clear to you. Surely God is fully aware of all that you do. (An-Nisa Surah, 4:94)

[risalei-nur]

The Words - The Eleventh  Word - Part 7

The happy people heeded the Messenger and the Qur’an, and so found themselves in elevated stations and invested with many subtle and pleasing duties of the Prescribed Prayer, the index of all varieties of worship:

- First: They saw the Divine works and, seeing themselves in the station of objective observers of the Kingdom of Divine Lordship’s wonders, said “God is the All-Great,” thus glorifying and extolling Him.

- Second: Seeing themselves in the station of announcing the Divine Sacred Names’ precious manifestations, they esteemed Him as the

All-Holy and praised Him, declaring: “All-Glorified is God. All praise and gratitude are for God.”

- Third: In the station of tasting and perceiving with their outer and inner senses the bounties stored in Divine Mercy’s treasuries, they began fulfilling the duty of thanking and praising Him.

- Fourth: In the station of weighing and coming to know the jew- els in the Divine Names’ treasuries with the scales of their mental and spiritual faculties, they set out to fulfill the duty of praising Him and declaring Him to be free of all fault and defect.

- Fifth: In the station of studying the Master’s Messages written on the lines of Destiny by the Pen of His Power, they contemplated and commended Him.

- Sixth: In the station of observing the subtle beauties and delicacies in the creation of things, as well as in the art of creation and declaring God to be free of all fault and defect, they set out to ful- fill their duty of loving and yearning for their Majestic All- Originating and Gracious Maker.

[corrupted-doll]

Maha

I've been talking with @madeeha-amtullah and she suggested the name "Maha" for me. It means "beautiful eyes" she says. So If you want to call me Maha, you can do that.

[sunanannasai]

Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2528

It was narrated that Abu Hurairah said:

"The Messenger of Allah said: 'A Dirham was better than a hundred thousand Dirhams.' They said: 'O Messenger of Allah, how?' He said: 'A man had two Dirhams and gave one in charity, and another man went to part of his wealth and took out a hundred thousand Dirhams and gave them in charity."'

[muslimahme]

The hijab calls to me.

I must be pious and follow the teachings of Islam and Allah.

[invitetoislam92]

[everyday-quote]

 My God how gentle you are with me in spite of my great ignorance and how merciful You are with me in spite of my ugly deeds.

Ibn Ataallah (rahimullah)

[riversflowbelow]

[qahwahthoughts]

How long have you been Muslim? What lead you to Islam?

6 years, الحمدلله 🤍 I was raised Christian but struggled with the Trinity from a young age. Can’t really explain it besides fitrah & and an innate inclination towards Tawhid. I met a muslim for the first time in 2016 when I was 16, and initially asked questions and talked about faith out of curiosity. I ended up going out of my way to learn more on my own though, and eventually after a couple of years, I said the shahada in 2018. I didn’t tell anyone I wanted to convert, not friends or family or even the muslim I knew. I was scared of backlash- and caving to backlash… I’m a chronic people pleaser 🥲

Alhamdulilah for everything. Despite my hardships after converting, there was still goodness that came from it. I learned how to set boundaries & how to speak up for myself. And the muslim I knew then? Yeah, we eventually got married❤️ together we now have a 3 year old son and are expecting a little girl in just a few weeks inshallah!

[questionsonislam]

Is it appropriate to say hate the sin, not the sinner?

The duty of a doctor is not to fight or to be hostile to the patient but to fight the disease. The doctor must be hostile to the disease, not to the patient.

Similarly, people have spiritual illnesses. Instead of being hostile to the people who go beyond limits because of these diseases, we should be hostile to those attributes in them. We should try to free those ill people from germs such as unbelief and oppression.

The duty of the Muslim is to struggle against the diseases of people who are spiritually ill like that.

Even the prophets, who were protected by Allah with the attribute of innocence, made some minor mistakes called zallah, in other words, an involuntary mistake; there cannot be any conscious Muslim who can say, “I am not a sinner; I never commit sins.”

It is definitely very important to avoid sins, especially major sins, and to do one’s best to avoid them but sometimes we inevitably sin because we are human beings. Therefore, the door of repentance and asking for forgiveness is always open any moment as long as we are alive; every Muslim must repent heartily at least five times a day during obligatory prayer times.

- Thus, a Muslim will hope that Allah will accept his repentance and forgive him.

- In addition, he will become hostile to the sin, not the sinner, that is, not the sinning Muslim brothers he sees around by realizing that his own life is full of mistakes and sins; and he should warn his brother with soft words.

A Muslim should not be hostile to even unbelievers, let alone a sinful believer; he should be hostile to unbelief; it should not be forgotten that most of the Companions of the Prophet, who are probably the most virtuous people after prophets, were polytheists and unbelievers at first.  

Our present state is definitely important but what is more important is our state when we die; no one has any guarantee about it. May Allah not deviate anybody!

In history, there are so many people who were on the right path first but who were defeated by their souls and deviated from the right path like Qarun (Croesus); there are also so many people who found the right path and became models for Muslims after committing so many sins.

By the way, when we say we should not be hostile to sinners but to sins, we do not mean that the sinner should get away with what he has done; it is a social duty for us to make the sinner suffer the consequences of his sins in this world in accordance with the decrees determined by Allah. That is, we cannot say to a thief, "We are against theft, not you!"and release him. We will punish him but we will do our best to correct him and make him find the true path.

Everyone knows that the following saying of Mawlana Rumi has been misunderstood by some ignorant and malicious people: “Come, come, whoever you are; whether you are a sinner, unbeliever or fireworshipper…”

Mawlana calls everybody to his dervish lodge but he calls them so that they will improve; he calls a Christian to oneness, a drunkard to soberness by giving up drinking and a fireworshipper to Allah. He calls them to have a sincere belief, repent, ask for forgiveness and fulfill the tasks of worshipping fully.

[risalei-nur]

The Words - The Tenth  Word - Part 74

All arguments contained in The Twenty-sixth Word (about Divine Decree and Destiny), which establish belief in Destiny, attest indirectly to the Resurrection, to the publishing in another world of our recorded deeds (in this world), and their weighing in the Supreme Balance. For the events in the existence of all things are impressed before our eyes and recorded, and the life history of every animate being is inscribed in its memory, its seed, and other tablet-like forms; the deeds of every being endowed with spirit, especially humanity, are registered on preserved tablets. So, such an all-embracing Determination, wise and purposive ordaining, detailed and minutely exact recording and inscribing can exist only to enable the giving of a permanent reward or punishment at the Supreme Judgment after a universal tribunal. Otherwise, such a comprehensive, meticulous recording and registering would have no purpose or meaning, and would be contrary to sense and real- ity. Moreover, if there were no Resurrection, all exactly established meanings inscribed by the Pen of Divine Destiny in the Book of the Universe would be annihilated. This would be tantamount to denying the universe’s existence.

In short, then, the five pillars of faith and their proofs point to and require, bear witness to and necessitate, the Resurrection and that the Realm of the Hereafter be opened out. Thus, the truth of the Resurrection has such vast and unshakable supports and proofs worthy of its sublimity, and about one-third of the Qur’an is devoted to it. The Qur’an makes it— next to belief in God—the bedrock of all of its truths, and constructs everything on this basis.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 1

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

Revealed in Madinah  

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

8:1 They ask you about Al-Anfal (the spoils of war).

Say: "Al-Anfal are for Allah and the Messenger.''

So have Taqwa of Allah and settle all matters of difference among you, and obey Allah and His Messenger, if you are believers.

Allah said,

They ask you about Al-Anfal (the spoils of war). Say: "Al-Anfal are for Allah and the Messenger.''

Meaning of Anfal

Al-Bukhari recorded that Ibn Abbas said, "Al-Anfal are the spoils of war.''

Al-Bukhari also recorded that Sa`id bin Jubayr said, "I said to Ibn Abbas, `Surah Al-Anfal!'

He said, `It was revealed concerning (the battle of) Badr.'''

Ali bin Abi Talhah reported, as Al-Bukhari recorded from Ibn Abbas without a chain of narration, that Ibn Abbas said,

"Al-Anfal are the spoils of war; they were for the Messenger of Allah, and none had a share in them.''

Similar was said by Mujahid, Ikrimah, Ata, Ad-Dahhak, Qatadah, Ata Al-Khurasani, Muqatil bin Hayyan, Abdur- Rahman bin Zayd bin Aslam and several others.

It was also said that the Nafl (singular for Anfal) refers to the portion of the spoils of war that the commander gives to some of the fighters after dividing the bulk of the spoils.

It was also said that Anfal refers to the Khumus; one- fifth of the captured goods after four-fifths are divided (between the fighters).

It was also said that the Anfal refers to the Fay', the possessions taken from the disbelievers without fighting, and the animals, servants or whatever other possessions escape from the disbelievers to Muslims.

Ibn Jarir recorded that Ali bin Salih bin Hay said:

"It has reached me that; (They ask you about Al-Anfal) is about the divisions. This refers to what the Imam gives to some squads in addition to what is divided among the rest of the soldiers.''

The Reason behind revealing Ayah 8:1

Imam Ahmad recorded that Sa`d bin Malik said,

"I said, `O Allah's Messenger, Allah has brought comfort to me today over the idolators, so grant me this sword.'

He said,

This sword is neither yours nor mine; put it down.

So I put it down, but said to myself, `The Prophet might give this sword to another man who did not fight as fiercely as I did.'

I heard a man calling me from behind and I said, `Has Allah revealed something in my case?'

The Prophet said,

You asked me to give you the sword, but it is not for me to decide about. However, it has been granted to me (by Allah), and I give it to you.

So Allah sent down this Ayah,

They ask you about Al-Anfal. Say: "Al-Anfal are for Allah and the Messenger.''

Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith, At-Tirmidhi said, "Hasan Sahih''.

Another Reason behind revealing the Ayah

Imam Ahmad recorded that Abu Umamah said,

"I asked Ubadah about Al-Anfal and he said, `It was revealed about us, those who participated in (the battle of) Badr, when we disputed about An-Nafl and our dispute was not appealing. So Allah took Al-Anfal from us and gave it to the Messenger of Allah. The Messenger divided it equally among Muslims.'''

Imam Ahmad recorded that Abu Umamah said that Ubadah bin As-Samit said,

"We went with the Messenger of Allah to the battle of Badr. When the two armies met, Allah defeated the enemy and some of us pursued them inflicting utter defeat and casualties. Another group of us came to the battlefield collecting the spoils of war. Another group surrounded the Messenger of Allah, so that the enemy could not attack him suddenly. When it was night and the various army groups went back to our camp, some of those who collected the spoils said, `We collected it, so none else will have a share in it.'

Those who went in pursuit of the enemy said, `No, you have no more right to it than us. We kept the enemy away from the war spoils and defeated them.'

Those who surrounded the Messenger of Allah to protect him said, `You have no more right to it than us, we surrounded the Messenger of Allah for fear that the enemy might conduct a surprise attack against him, so we were busy.'

The Ayah They ask you about Al - Anfal

(the spoils of war). Say: "Al-Anfal are for Allah and the Messenger.'' So fear Allah and settle all matters of difference among you).

was revealed and the Messenger of Allah divided the Anfal equally between Muslims.'''

And Allah's Messenger would give a fourth for Anfal when there was a surprise attack in the land of the enemy, and when there was a confrontation then a third to the people who returned.

The Prophet used to dislike the Anfal and encouraged strong fighters to give some of their share to weak Muslim fighters.

At-Tirmidhi and Ibn Majah collected a similar narration for this Hadith, and At-Tirmidhi said, "Hasan''.

Allah said,

So have Taqwa of Allah and settle all matters of difference among you,

The Ayah commands, have Taqwa of Allah in all your affairs, settle matters of differences between you, do not wrong each other, do not dispute, and do not differ. Certainly, the guidance and knowledge that Allah has granted you is better than what you are disputing about (such as Al- Anfal),

and obey Allah and His Messenger,

in the division that the Messenger makes according to Allah's order. The Prophet only divided according to what Allah ordained, which is perfectly just and fair.

Ibn Abbas commented on this Ayah,

"This is a command from Allah and His Messenger to the believers, that they should have Taqwa of Allah and settle all matters of differences between them.''

A similar statement was reported from Mujahid.

As-Suddi also commented on Allah's statement, Sohave Taqwa of Allahand  settle all(matters of difference among you), meaning "Do not curse each other.''

if you are believers.