#revret

[asma-al-husna]

Allah’s name Ash-Shaafee— The One who cures, the Healer— is not mentioned in the Quran, but occurs in a narration of the Prophet salallahu ‘alayhi wa sallam. Ash-Shaafee is the only one who can cure and heal any disease or ailment. His healing is perfect according to His wisdom and He is the source from which all cures come!

The One Who Cures, the Healer

Shaafee comes from the root sheen-faa-yaa which points to two main meanings. The first main meaning is to cure and heal and the second to satisfy.

This root appears six times in the Quran in two derived forms.  Examples of these forms are wa yashfi (“and will heal”) and shifaa’un (“a healing”).

Linguistically, shifaa is used to indicate the cure or healing of a disease or ailment. For example different goods or practises, such as honey, black seed and cupping therapy, as well as the Quran itself are described to be or contain shifaa. Only Allah is Ash-Shaafee, the Ultimate Healer and the Source of all cures!

The Prophet salallahu ‘alayhi wa sallam said: Take away the disease, O the Lord of the people. Cure him as You are the One who cures. There is no cure but Yours, a cure that leaves no disease. [Al-Bukhaari] Medical treatment and reliance on Allah

The Prophet salallahu ‘alayhi wa sallam said: Allah has sent down the disease and the cure, and has made for every disease the cure. So treat sickness, but do not use anything haram. [Abu Dawood]  Also a Bedouin said:  O Messenger of Allaah, should we not treat sickness? He said: Treat sickness, for Allah has not created any disease except He has also created the cure, except for one disease.  They said, O Messenger of Allah, what is it? He said: Old age. [At-Tirmidhee]

As believers seeking medical treatment does not contradict our reliance on Allah ‘azza wa jall (tawakkul), just as warding off hunger, thirst, heat and cold does not contradict your trust in Allah.

Along with strong reliance on Allah that He will bring you benefit in both worlds and will protect you, it is essential to take the appropriate means which Allah ‘azza wa jall has set in order for us to achieve results. Not using these means and tools is contrary to the concept of tawakkul. [paraphrased from Zaad al-Ma’aad, 4/15, Ibn ul Qayyim]

How Can You Live by This Name?

1. Believe Allah is the only Healer. Realize that Allah is the One who heals whomsoever He wills and He decrees sickness and death for whomsoever He wills. He says: And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things [Quran, 6:17] The Prophet Ibraheem ‘alayhi sallam used this beautiful fact as a powerful tool of da’wah: And when I am ill, it is He who cures me. [Quran, 26:80] It is part of your belief to know and live by the fact Allah is the only One who can heal every disease of your body, mind and heart,  by whichever means He deems suitable. So trust in Him first and foremost,  and then make use of the lawful treatments He made available for you through medical and other sciences. However, never attribute healing to medicines or other means and always to Ash-Shaafee only. Don’t forget to say say bismillah when you take any medicine

2. Live by the Quran. Included in the guidance for mankind to define the path to eternal success, the Quran is a cure and healing for all types of diseases and problems. Ash-Shafee clearly told us that the words of the Quran are a shifaa (healing);however it is upon you to believe in them and live by them. Allah says: And We send down of the Quran that which is a healing and a mercy to those who believe… [Quran, 17:82]

3. Apply the cures of the Quran & sunnah. One example of treatment from the Quran and sunnah is ruqyah which refers to the recitation of Quran, seeking of refuge, remembrance and supplications that are used as a means of treating sicknesses and other problems. Ruqyah is of two types: ruqyah ash shar’eeya (permissible) and ruqyah ash shirkiyah (impermissible). Ruqyah ash shar’eeya – treatment as prescribed in the Quran and sunnah- must be with the speech of Allah (Quran) and His names and attributes, it must be in the Arabic language, or what is known to be its meaning in other languages and you must believe that ruqyah has no benefit by itself, but the benefits are from Allah.

Scholars have stated that ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are surah Al-Faatihah, surah Al-Falaq and surah An-Naas, which can be used as general physical healing, cure and protection for the evil eye and sehr (magic) as well as psychological and spiritual diseases.*

‘Aisha (may Allah be pleased with her) said: In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and An-Naas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing. [Al-Bukhaari, Muslim] 4. Visit the sick. Visiting the sick (‘iyaadah in Arabic) is a communal obligation as mentioned in Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen. However, the rewards for doing so are enormous. The Prophet said: There is no Muslim who visits a (sick) Muslim early in the morning but seventy thousand angels send blessings upon him until evening comes, and if he visits him in the evening, seventy thousand angels send blessings upon him until morning comes, and he will have a garden in Paradise. [At-Tirmidhee, saheeh] The beauty in Islam is that we should not only visit the sick we know, but also those we don’t know, as we are doing it for the sake of Allah and His reward. Form a group in your community of those  who visit the sick, and teach children the reward. Revive the sunnah by saying these supplications: 1. لا بأْسَ طَهـورٌ إِنْ شـاءَ الله –  La ba’s, tuhoor in sha Allaah (No worry, it is a purification, if Allah wills). [Al-Bukhaaree] 2. Ask for the person to be healed three times: The Prophet visited Sa’d ibn Abi Waqqaas and said: ‘O Allah, heal Sa’d,’ three times. [Al-Bukhaaree, Muslim] 3. Place your right hand on the sick person and say, as the Prophet did:

أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءٌ لَا يُغَادِرُ سَقَمَاً Adhhib al-ba’s Rabb an-naas, wa’shfi anta ash-Shaafi, laa shifaa’a illaa shifaa’uka shifaa’an laa yughaadir saqaman (Take away the pain, O Lord of mankind, and grant healing, for You are the Healer, and there is no healing but Your healing that leaves no trace of sickness). [Muslim]  [From 5 Beautiful Muslim rights, Khawlah bint Yahya, published by understandquran.com]

*For guidelines regarding rulings regarding ruqya you can use this link,  and for rulings regarding medical treatments, this.

A classic work is: Healing with the medicine of the Prophet by Ibn Qayyim al Jawziya. O Allah, Ash-Shaafee, we know that You are the only Curer and Healer. Adorn us with strong belief in You as source of all cures, bless us with tawakkul and lead us to whatever means and treatments are best for us in times of illnesses. Guide us in benefiting optimally from the Quran as healing and bless us with knowledge and application of the treatments You prescribed. Make us of those who visit the sick and gain Your enormous rewards, ameen!

Wallahu ta’alaa ‘alem.

[tawakkull]

SPIRITUALITY IN ISLAM: PART 80: SIR (SECRET)

Meaning something kept hidden from the knowledge or view of others, sir (secret) is a spiritual faculty deposited in the heart as a Divine trust. As a Divine trust, it has the same significance for the heart as spirit has for the body. Will-power, the mind, feelings, and the heart are the four pillars of the conscience and human conscious nature-these are called “the heavenly faculties”-that are given by the Lord in the same way that a secret is a faculty and dimension of the heart. Each of the pillars of conscience has a function and goal particular to it with respect to the relationship between the Lord and His servants. Will-power is charged with submission and devotion to the Lord, the mind with acquiring the necessary information to know God, the feelings with love of God, and the heart with a vision of God’s “Face.” As for secret, it is open to and innately charged with discovering Divine secrets.

All creation has been brought into existence by the Power of the Necessarily Existent One. This gives rise to a relationship between the Creator as Lord (One Who sustains, brings up, and protects the creation and administers life) and the creation, the things and beings, of which He is Lord. This relation contains secrets that are concerned with God’s Lordship and which are called the “secrets of Lordship.” Lordship manifests itself, first of all, in the heart: the seekers feel this manifestation developing as they learn more about Him and in a deeper manner, until the point where they experience the concentrated manifestation of the Divine Names in themselves and see the whole of creation, including themselves, as consisting only in the manifestation of those Names. Finally, they obtain the pleasure of witnessing the Lord in everything with all His Names. This witnessing opens to them the door of some Divine secrets called the “secrets of manifestation.”

Some have interpreted secret as meaning a heart that is purified of all carnal vices and stains caused by attachment to anything else other than the Lord, and which has a clear relationship with the world of spirit.

Based on the verse (11:31), God knows the best whatever is in their inner worlds, we can describe a secret as being a pure bosom full of loyalty and faithfulness, open to Prophetic messages, and preferring God and the other world to all else. We can regard secret in this sense as being the heart at the level of secret.

Some have viewed the qualities mentioned here as the reasons or means of a secret’s rising in the heart. When God prepares a heart to have these qualities, endowing it with the possibility and opportunity of accepting religion, the acceptance of God’s Existence and Oneness, the confirmation of the afterlife, and the affirmation of the Prophets, the heart immediately uses this possibility and opportunity and tries to achieve the goals that can be achieved through secret. In other words, since God knows that such a heart will use this Divine trust-secret-in the best way possible, out of His special grace, He causes it to flourish. For it is He Himself Who declares (6:53):

Does God not know best who are the thankful?

Such a pure, elevated heart or its owner are indicated sometimes by, Surely God loves a servant who is pious, indifferent to all save Him, and has unknown depths,[ Al-Muslim, “Zuhd,” 11. ] and sometimes by, How many servants there are, whose hair is untidy, and who are repulsed from doors, and denied respect and attention, but if they swear by God for something, God does not prove them to be untrue.[ Al-Muslim, “Birr,” 138; Al-Tirmidhi, “Manaqib,” 54. ]

In view of the above explanations, the people of secret can be divided into three classes:

The people of truth whose eyes do not see any save God, and who always pursue His good pleasure and know how to resist the carnal self. Their aims, for which they make every effort, are so sublime that they cannot be prevented by any worldly desire, and are so pure that they are in accord with the Divine commandments, and their lives are ordered to gain eternal happiness. The ways they follow are free of any doubt, and they are always aware of God’s purpose in any of their acts, even for a millisecond. They avoid fame and any distinction, knowing that servanthood to God is the aim of their existence; they value it above all worldly and other worldly considerations. Their daily lives are described in the following verse (24:36-37):

In houses which God has allowed to be exalted and in which His Name is mentioned: therein are men who glorify Him in the morning and evening and whom neither trade nor buying prevents from mention of God and establishing the Prayer and paying the prescribed Alms; who fear a day when hearts and eyes will be over-turned.

The faithful souls who try to hide from others their degree of relationship with God and their rank with Him: they keep the Divine gifts granted to them concealed from others, as if they were guarding their chastity, and although each is a star in the heaven of sainthood, they all try to appear as if they were but fireflies. Though each is a dove striving on God’s way, they prefer to appear like magpies, knowing themselves to be nothing, even when they are declared in the heavens to be so holy as to be among the worthiest in the sight of God. In serving on God’s way, they are extra-ordinarily active, dynamic and humble, although they outstrip all others; they are altruistic and disinterested when it is their turn to receive wages; they have no expectations in this world. They are described in the following verse (5:54):

A people whom He loves, and who love Him, and who are most humble towards the believers, and dignified and commanding in the face of the unbelievers, continuously striving in God’s way in solidarity, and fearing not the censure of anyone to censure them.

When they are alone with God in devotion, they are extra-ordinarily profound, while being exceptionally wise and successful in worldly affairs. They are remarkably careful and determined when guarding the honor of their community, and they hold themselves as aloof as possible from mean acts which may bring disgrace upon them or may cause others to feel suspicious.

The heroes have reached the summit of perfection under the care and protection of the All-Preserving and with the help of the All-Helping: they do not spend even a moment without Him, and use every event, thought and consideration as a means to mention Him. Self-annihilated in His company, they live unaware of themselves. Whatever good they do for others and whatever service they render on God’s way, they conceal it, not only from others, but also from themselves. Even if they sometimes feel some pride in themselves, they regard this as if it were a terrible affliction and immediately try to escape. They spend their lives amidst ecstasy and exhilaration, and rejoice in the Divine compliments, and in His special help and perfect care.

These heroes are unknown among people and remain hid-den, enveloped by secrets, although they are God’s favorites and among the most vital elements of existence. God, the Truth, looks at things with their eyes and the universe is fed with the pure water of their secrets.

O God! Help us with mentioning You, and being thankful to You, and worshipping You properly.

And may Your blessings and peace be on our master Muhammad, the master of those who regularly worship God in the best way possible and with sincerity, and on his family and all of His Companions.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Blood Money: Hadith 1809

Narrated Abu Hurairah:

"The Messenger of Allah (ﷺ) judged that a Ghurrah male slave or female slave be given in the case of a fetus. The one of the judgement was made against said: 'Should we give something for one who did not drink, not eat, nor cry out to shed a tear, the likes of which is useless?' So the Prophet (ﷺ) said: 'This is the speech of a poet. Rather it requires a Ghurrah: a male slave or a female slave.'"

Reference: Jami` at-Tirmidhi 1410

In-book reference: Book 16, Hadith 26

English translation : Vol. 3, Book 14, Hadith 1410

[everyday-quote]

Allah has condemned robbery to keep a society pure with perfect piety.

Fatima (Radiallahu Anha)

[naderdawah]

Every difficulty in life is a test from Allah, so don't be angry with your Creator. Instead:

1- Say, إنا لله وإنا إليه راجعون (To Allah, we belong and to Him, we shall return),

2- Seek the reward for your difficulty from Allah,

3- Make dua that Allah grants you steadfastness in your faith.

[malikson]

i still believe in larry and probably always will but what if i become just a fan of louis whar then

[just-seeing-everything]

Spent money when I shouldn't have :((

[themindelectricdemo4]

Shakign crying putting on the sleep plaulist. NOOO. I. NEED. CANDIII *fucking shatters the bars of my enclosure

[bbluefllame]

never trust urself at 3 am. cs before I do sumn I'm gobq. Revret tmrw I will black the fucm out! good night

[starsonmarsy]

sober me will revret voxalizing the bpd thoughts but wait no no i cant post that that would be stupid as jell

[riyad-as-salihin]

Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 49

Chapter: The Excellence of Adhan

Jabir (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, "He who says upon hearing the Adhan: 'Allahumma Rabba hadhihid-da'wati-ttammati, was-salatil-qa'imati, ati Muhammadanil-wasilata wal-fadhilata, wab'athu maqaman mahmuda nilladhi wa 'adtahu [O Allah, Rubb of this perfect call (Da'wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]', it becomes incumbent upon me to intercede for him on the Day of Resurrection." [Al- Bukhari].

[marjansmarwani]

Me: I’m going to go to bed early!

Outside: *unexpected rain storm*

Me:

Me: or I guess I could stay up and listen to the storm first.

[tawakkull]

SPIRITUALITY IN ISLAM: PART 79: WALAYA (SAINTHOOD)

Literally meaning a person, a community, or a country that is under the direction and rule of another, walaya (sainthood) denotes annihilation with respect to carnal selfhood and egoism in favor of awareness of being under the dominion of the All-Living, Self-Subsistent One and of the need to acquire nearness to the Necessarily Existent Being. Travelers on the way to God who has attained this level, having given themselves up to the direction of God, are favored with self-possession, and live in nearness to God. The first step in sainthood is indicated in the verse (2:257):

God is He Who loves, guards and directs those who believe; He has led them out of all kinds of (intellectual, spiritual, social, economic and political) darkness into the light, and keeps them firm therein; and also in Know well that the confidants (saintly servants) of God-there will be no reason for them to fear (both in this world and the next, for they shall always find My help and support with them), nor shall they grieve (10:62).

One who has been favored with sainthood is called a waliyy (saint). Waliyy is one of the Names of God Almighty. A saint on whom this Name is placed and who has become a polished mirror in which this Name is reflected is considered as having been favored with “self-annihilation in God” and “subsistence with Him.” Nevertheless, this favor can never make a saint indifferent to the master of the creatures, upon him be peace and the blessings of God. On the contrary, whatever rank a person has attained on the way to God, one of the most blessed and illuminating sources for the confidants of God, the Truth, is the person of Muhammad, upon him be peace and blessings, who is the sun of Prophethood and the pure source of truth; he is the one they should follow strictly. Moreover, he is the first among those sources that are the means of guidance attainment of sainthood for people. In several verses, the Qur'an stresses exactly this point, bringing our attention to that source of enlightenment and that mine of truth. For example (3:31):

(O Messenger,) say (to them): “If you indeed love God, then follow me, so that God may love you and forgive you your sins.”

This truth is expressed in a colorful language in Gulshan al-Raz by Mahmud Shabstari:

The Prophet is like the sun, and the saint is like the moon

facing the sun, which says: “I have a special time with God.”

A saint can only find a way to so that God may love you,

which is the meeting room with Him,

Through If you indeed love God, follow me.

As the moon receives its light entirely from the sun, so a saint is enlightened by following the Prophet, by becoming like him a polished mirror in which the Divine light is reflected. It can even be said that not only the saints that came after Prophet Muhammad, but also all the previous Prophets received their light from him, who is the sun of Prophethood, upon him be peace and blessings:

He is the sun of virtues and the others are

the stars that diffuse light for people at night.

All the miracles the blessed Messengers worked

were because his light reached them. (Busiri)

The word waliyy (saint) is used as an agent or as a past participle. It denotes, in the first case, one who resists sins and regularly fulfills the duties of worship and obedience with patience, while in the second case, it denotes one who has been favored with God’s help and protection. Both of these meanings are in accord with the covenant made between God and His servants, which is mentioned in the following hadith qudsi:

God Almighty declares:

“Whoever shows hostility to My saintly servant, I will surely wage war on him. My servant cannot get near to Me with something more lovable to Me than fulfilling the things I have made incumbent on him. Then, My servant gets nearer and nearer to Me until I love him by fulfilling the supererogatory acts of worship. When I love him, I become his ears with which he hears, his eyes with which he sees, his hands with which he grasps, and his feet on which he walks. (His hearing, seeing, grasping, and walking take place in accordance with my will and commandments.) If he asks Me for something, I surely grant it to him, and if he seeks refuge from (something), I surely take him under My protection.

The saintly scholars have always dwelt upon two important dimensions of sainthood and consider them as two parts of a single unit:

An initiate’s scrupulous observance of God’s commandments, and in return,

God’s taking him/her under His special care and protection.

Such care and protection manifest themselves as sinlessness in a Prophet, and protection against sins in a saint. Sinlessness and protection from sins are different from one another, but that is not our subject matter here.

A saint is surely a noble, blessed one, and can be favored with working of wonders. However, the working of wonders is not a condition of sainthood. It is a disputed matter whether a saint knows or should know of being a saint. After all, a saint is surely an object or recipient of some special favors of God.

Ibrahim Adham defines sainthood with its dimensions and the favors it receives as renunciation of the world (not in respect to earning a living, but rather with respect to loving it from the heart), turning to God with all one’s being, and continuously expecting His turning to oneself.

According to Yahya ibn Mu'adh, sainthood is enduring every hardship and difficulty on the way to attaining friendship with God.

Sainthood, in the words of Bayazid al-Bistami, is not to allow any desire to be known by others, despite one’s deep and continuous worship and obedience to God and one’s extraordinary care in fulfilling other duties of servanthood. According to Abu Sa'id al-Kharraz, God opens the door slightly to one qualified for sainthood by enabling regular mention of Him and recitation of His Names. When the initiate begins to take pleasure in mentioning Him or in the recitation of His Names, the One Mentioned leads him or her by the hand to the summit of nearness to Him. Then, He clothes him or her in the bejeweled robe of His close friendship according to the degree of the person’s loyalty and faithfulness. In this position, the initiate feels Him only, thinks of Him only, keeps His company only, and holds back from everybody else other than Him, because of his or her duties to Him. Whomever God especially favors, they tremble with fear lest it lead to their perdition. While it is a requirement of a Prophet’s mission that he publicizes his Prophethood and the miracles associated with it as a manifestation of this special, sacred favor, it required among the courtesies of sainthood that a saint keeps both himself and God’s special favors towards him concealed. Concerning this, Muhy al-Din ibn al-‘Arabi writes:

It is compulsory for God’s friends to conceal the wonders they work;

So do not ridicule yourself, nor become disgraced, by publicizing them.

However, the Messengers are obliged to publicize their miracles,

For they are connected with the coming of the Revelation.

The wonders we mention are those that can be witnessed by others or worked through the agency of the external senses and organs, such as mind-reading, giving information about things that are hidden or invisible, and crossing great distances or achieving many things in a relatively short time. Far from desiring them, saints of great stature have felt seriously uncomfortable even with the wonders that have proceeded from them unintentionally.

There is another kind of wonder related to the religious life which is not visible. Comprehension of the spirit of religion, attainment of good morals, strict observance of both the rights of God and the rights of the creatures, practicing what one has learned of religion and being blessed with its consequences, certainty in knowledge of God, sincerity and purity of intention in religious deeds and services, reaching the degree of acting as if seeing God when worshipping God in daily life, and similar attainments are wonders of this kind. Such Divine favors, which the common people cannot see and therefore attach no value to are the greatest values of the things that the distinguished servants of God should always pursue. Even if we should avoid publicizing such actions, seeking them out is tantamount to seeking out the Truth. The heirs to the greater sainthood-the sainthood of the Prophet’s Companions, which is marked by meticulous observance of religion and self-dedication to serving it-have long been counted among the heroes of this attainment.

O God! Make us of those of Your servants who pursue sincerity, and whom You have favored with sincerity and purity of intention, and who have achieved piety and abstinence from all forbidden things big or small, and whom You have made near to You, and who love and are loved by You. Amen.

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Business: Hadith 1700

Narrated Abu Hurairah:

That the Messenger of Allah (ﷺ) permitted Al-'Araya in cases less than five Wasq. Or similar.

Reference : Jami` at-Tirmidhi 1301

In-book reference : Book 14, Hadith 103

English translation : Vol. 1, Book 12, Hadith 1301

[everyday-quote]

Never despair of the Mercy of Allah, even if the trial is long.

Ibn al-Jawzi (rahimullah)

[phoutube]

*in the time of the Mister Pubby post* M..Mr. Tongue...

oh.. oh no....,,.,....,.