#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]

[sunanannasai]

Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2555

It was narrated that Harithah said:

"I heard the Messenger of Allah (ﷺ) say: 'Give charity, for there will come a time when a man will walk about with his charity, and the one to whom he wants to give it will say: If you had brought it yesterday I would have accepted it, but today (I have no need of it)."

[questionsonislam]

How can man develop himself?

All living beings come into the world equipped with the knowledge and skills necessary for them.  

Man comes with no knowledge but with an ability to learn all kinds of knowledge and skills. Due to the secret of testing, man tends to do both good and bad deeds through his own will.

He can go down to the lowest of the low by doing bad deeds and can ascend to the highest of the high by doing good deeds. What is essential for man in the world life is to develop mentally, spiritually and psychologically and to try to be a perfect human being. This can be done only by the mind and revelation. Allah gave man a mind and heart to do it and sent a prophet and religion to develop them.

The mind cannot give anything to man and humanity on its own without revelation. The mind is like an eye. The eye cannot function in darkness; similarly, the mind does not see the truth without the light of revelation. Therefore, if man wants to develop mentally and spiritually, he should try to understand the Quran.

Besides, the Quran always invites man to think. It addresses his mind and heart. It leads man to think about himself, the universe, the previous nations and events.

In this context, man should do the following in order to develop himself mentally and psychologically:

1. He should try to read and understand the Quran. As he reads the Quran, his horizon and foresight will expand. Allah states the following regarding the issue in the Quran: “These are clear evidences to men and a Guidance and Mercy to those of assured Faith.” (al-Jasiya 45/20)

2. He should read the universe called the great man, examine the movements and events in the universe, open doors from them leading man to oneness, take lessons from what happens in the world, knowing that they do not happen by chance and that they include many wisdoms, notice that qualified belief lies in details and see new horizons every day.

3. Man, who is a small universe,should read himself: He should think and find answers to questions like the following: “Who am I? Why I was created? What will happen to me? What does my creator want from me? How should I use the spiritual devices given to me like the mind, heart, five senses and many others? What is the price of them? Only then will life be meaningful. This will enable man to develop and become mature. The Quran states the following regarding the issue: “In your own selves are signs: Will ye not then see?”(adh-Dhariyat, 21)

4. He should benefit from the scholars and sessions of knowledge that represent Ahl as-Sunnah belief. In this regard, Imam Rabbani attracts attention to the fact that all of the following three qualities should exist in the people to be benefited from and to trust in:

1. Such a person should be intelligent and clever. 2. He should have knowledge. 3. He should base all of his words and deeds on the consent of Allah. Only from such a person can people benefit. 

Some of the advice and suggestions of the Messenger of Allah (pbuh) related to increasing and developing personal motivation are as follows:

1. Not to go to extremes related to anything: 

“The best deed is the moderate one.”(Bayhaqi, 3/273)

It is a general criterion in everything, in love, hatred, speaking, eating, drinking, worshipping…

2. To be optimistic

It is a principle of a believer to seek a good reason and something good in everything. It is a scientific fact that optimism gains man many benefits in terms of health and psychology. The Messenger of Allah said, “Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks(Allah); thus, there is a good for him in it, and if he gets into trouble and shows patience, there is a good for him in it” (Muslim, Zuhd, 64)

3. To do things nicely, soundly and truly

One of the reasons for being happy in life is doing anything a person does nicely, soundly and truly.

The Quran states the following regarding the issue: " Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions." (an-Nahl, 16/97)

Allah says righteous deeds, that is, good deeds. It includes both deeds of worship and any other deeds.  

4. To serve people

One of the reasons that attach people to life and make them enjoy life is to be useful to other people and to serve them. This fact is definitely known by experience. The Prophet (pbuh) states the following: ”The best people among you are the ones that benefit peoplethe most.” (Bukhari Maghazi 35)

5. To smile and to utter nice words

Smiling and nice words are among the most important deeds that motivate both the addressee and the person himself. The Messenger of Allah, who was a model for his ummah with his smiling face and nice words, said, “Smiling at your religious fellow is regarded as sadaqah.” (Tirmidhi, Birr, 36), “Uttering nice words is regarded as sadaqah.” (Bukhari, Jihad 72)

[asma-al-husna]

Allah calls Himself Al-Haseeb— The Reckoner, The Accountant, The Sufficient— on three occasions in the Quran. He’s the one who keeps account of everything in the worlds and requites even the smallest of deeds. Al-Haseeb is The Sufficient; in general because He takes care of all His slaves, giving them benefits and warding off harm. Al-Haseeb takes extra special care of those of His pious slaves who put their trust in Him, giving them support and victory!

The Ultimate Reckoner, Accountant, and Sufficient One

Haseeb and Haasib come from the root haa-seen-baa, which points out to three main meanings. The first meaning is reckoning, counting, and calculating. The second main meaning of this root is to give without sparing and to give without the receiver’s expectation. The third is to suffice, to be sufficient, or to be without measure.

This root appears 109 times in the Quran in eight derived forms. Examples of these forms are tahsabanna (“think”), hasbunaa (“sufficient for us”), and al hisaab (“the account”).

Linguistically, hisaab is used to indicate an account, bill, or balance. Al-Haseeb is the One in whose hand is the final account on the Day of Judgement and He will present to mankind their balance in which every detail will recorded to be followed by a most accurate, just, and eternal recompense.

Al-Haseeb Himself says: Is not Allaah Sufficient for His slave? [Quran 39:36] … And sufficient is Allah as Accountant.” [Quran, 4:6] and … And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. [Quran, 4:86]

Running the Cosmos with Ease

The name Al-Haseeb is close in meaning to Al-Hafeedh, The Preserver. The balance of the entire cosmos shows that there’s a great power capable of computing even the smallest atom up to the largest planet; that power is Allah (swt). The course of the moon, the sun, the clouds, the change of seasons and all systems in the universe perfectly run their course to guarantee the preservation of our life on earth in the best way so that we are able to do what we are created for: to worship Al-Haseeb.
Surely we have created everything according to a measure. And our command is but one, as (swift as) the twinkling of an eye. [Quran 54:49-50] His attribute of hasaba truly is miraculous.

How Can You Live By This Name?

1. Bring yourself to account.
[It will be said], Read your record. Sufficient is yourself against you this Day as accountant. [Quran, 17:14]. Make it a daily habit, for example before you go to sleep, to sit back and do ‘muhassabah: honest self-criticism. Bring yourself to account before you’re brought to account. Make a list with your main weaknesses and make a practical plan on how to work on them.

2. Repent within six hours to Al-Haseeb.
A very important consequence of taking yourself to account is that you repent. How can you repent if you don’t even realize you did something wrong? That’s why al muhassabah is so important. The Prophet salallahu ‘alayhi wa sallam told us about a beautiful opportunity: The Scribe on the left delays registering the sin of a Muslim for six hours. If he repents (within these six hours), and seeks Allah’s forgiveness, they drop if off. If he doesn’t, they write is down as a single sin. [At-Tabaranee] When you’re about to sin, remind yourself that this sin will be written down and presented to you on the scariest day of your life: the day of Judgement. Take your chance to repent within six hours to avoid your sin being presented to you on this dreadful day.

3. Be honest in your dealings.
Even when people might not find out you were not honest in your dealings, Al-Haseeb will add it to your account. So always be honest in any transactions you do, at work, at school, even in dividing things at home amongst your family and children.

4. Say hasbun-Allaahu wa ni’mal wakeel.

‎حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ means Allah is Sufficient for us, and He is the Best Disposer of affairs and is one of the most powerful statements we are taught to say in the Quran and the Sunnah. If you put your complete trust in Al-Haseeb, by leaving all matters to Him by seeking only His pleasure, by accepting His decree, and by submitting to His will, you can face any challenge in life. Ibn ‘Abbas radiyallahu ‘anhu said: When (Prophet) Ibraheem ‘alayhi sallam was thrown into the fire, he said: Allah (Alone) is sufficient for us, and, He is the Best Disposer of affairs [Al-Bukharee].

5. Return the greeting of salaam.
Al-Haseeb even accounts our salaam. He ‘azza wa jall instructs us: And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.[Quran, 4:86]
So if a Muslim greets you with the salaam, return the greeting with a better salaam (wa ‘alaykum ussalaam wa rahmatullahi wa barakatuhu), or at least equal to the salaam that was given. Therefore, the better salaam is recommended, while returning it equally is an obligation.

6. Ask Al-Haseeb.Aim high in asking Allah Al-Haseeb; instead of just asking for Paradise, ask for the highest level, Jannatul Firdaws bi ghayri hisaab– without reckoning. A very important daily dhikr is: حَسْبِىَ اللّٰهُ لَآ اِلَهَ اِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ Allah is sufficient for me. There is no God but He. I have placed my trust in Him, He is Lord of the Majestic Throne. Whoever says this seven times in the morning after fajr and seven times after Asr, Allah will take care of whatever worries him/her of the matter of this world and the Hereafter. [Muslim]

O Allah, Al-Haseeb, we know that You measure and bring all to account. Guide us in bringing ourselves to account regularly, make us of those who remember Your hisaab and repent to You continuously, and adorn us with trust in You during all life’s challenges. You are sufficient for us and You are the best disposer of our affairs, make us reflect the signs of Your amazing attribute of hasaba in the entire universe and in ourselves and make us enter Jannatul Firdaws al ‘Alaa without reckoning, ameen!

[risalei-nur]

The Words - The Thirteenth  Word - Part 7

Take the six pillars of belief59, which relate to both the Sphere of Contingency (the Realm of Creation) and the Sphere of Necessity (the Realm of Divine Existence), and may be regarded as a branch of these two mighty “trees.” The Qur’an describes these six pillars of belief with all their elements and furthest fruits and flowers such proportionately, observes their harmony to such a degree, and presents them in such a balanced and well- measured way that we are amazed and scarcely able to grasp its beauty. It also observes the perfect relationship, complete balance, and amazing harmony among the five pillars of Islam, which form a twig of the branch of belief, down to the finest details, most insignificant points of conduct, furthest aims, most profound wisdom, and most particular fruits. With its perfect order and balance, as well as its due proportion and soundness, the supreme Shari‘a, which originated from the comprehensive Qur’an’s decisive statements, different aspects or dimensions of wording and meaning, indications, and allusions, is an irrefutable and decisive proof, and just and undeniable witness for this.

Given this, the Qur’an’s explanations could not have issued from any human being’s knowledge, especially from that of an unlettered person. Rather, its explanations rest on an all-comprehensive knowledge and is the Word of One Who sees all things together like a single thing, Who simul- taneously observes all truths between two eternities. The verse: All praise and gratitude are for God, Who has sent down unto His servant the Book, and has allowed no crookedness therein (18:1) expresses this reality.

O God, O One Who sent down the Qur’an. For its sake, and for the sake of the one to whom You sent it down, illumine our hearts with the light of belief and the Qur’an. Amin, O One from Whom help is sought.

[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.

[invitetoislam92]

[everyday-quote]

A trial that brings you closer to Allah is better than a blessing which makes you forget Him. 

Ibn Taymiyyah (rahimullah)

[riversflowbelow]

[muslimahme]

The hijab calls to me.

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

[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!

[sunanannasai]

Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2561

It was narrated from 'Uqbah bin 'Amir that the Messenger of Allah said:

"The one who recites the Qur'an loudly is like one who gives charity openly, and the one who recites the Qur'an quietly is like one who gives charity in secret."

[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)