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asma-al-husna · 4 months ago

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Allah calls Himself Al-Kareem— The Generous, The Honourable, The Beneficent— on two occasions in the Quran. He is Al-Kareem in both His essence, being the source of all virtue, good and honor. He is Al-Kareem in His dealings with His creation; He forgives, He follows through and His continually giving forth of the most precious bounties exceeds all expectations!

The Most Generous, Most Esteemed and Beneficent  Kareem, Akram, and Ikraam come from the root kaaf-raa-meem, which points out to two main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued.   This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”), al-mukrameen (“the honoured ones”) and al-ikraam (“and Honor ”).

In the Arabic language ‘kareem’ does not just mean generous but the term embraces many meanings. ‘Kareem’ includes being forbearing, kind, gentle, patient, noble, pure and beneficial. In other words each and every laudable thing is being described as ‘kareem’. Examples are a precious ‘kareem’ stone, a beneficial ‘kareem’ letter and a noble, good-looking, a ‘kareem’ person. Al-Kareem Himself says: O man! What has made you careless about your Lord, Al-Kareem (the Generous), Who created you, fashioned you perfectly and gave you due proportion? In whatever shape He willed, He put you together. [Quran 82: 5-8] and… Read! And your Lord is Al-Akram.[Quran 96: 3]  Al-Kareem Related to other Names  The name Al-Kareem implies all that is honourable, good, and virtuous and therefore is strongly related to various other Asmaa was-Sifaa (names and attributes) of Allah ‘azza wajal.

Al-Kareem is related to Al-Wahhaab (The Giver) and Ar-Razzaaq (The Provider) in the sense that He initiates favors to His slaves, beyond what we deserve. Al-Kareembrought you into existence even though He was not obliged to do so. Al-Kareem gives us the whole world, as He tells us: It is He Who created for you all that is in the earth. [Quran, 2: 29] Our book, the Quran, is not only an instruction but also a cure. Our prayers are not only rituals, but also treasure chests of multiple rewards. Our food is not just one kind, but an amazing variety of tastes, structures and flavours; this is the giving of Al-Kareem!

Al-Kareem is related to Al-‘Afuw (The Pardoner) because even when you sin and forget about it, Allah deals with you generously and makes you live comfortably. It is He who covers your sins and when you turn to Him out of His amazing generosity He doesn’t just forgive but completely erases your bad deeds and on top of this turns them into good deeds. He is At-Tawwaab. What a generous Lord!  Related to Ash-Shakoor (The Appreciative), Al-Kareem rewards you generously when you only present to Him little sincere acts of worship. The ultimate example is Jannah: everlasting pleasure for a couple of years of worship in this life!  Al-Kareem is also related to Al-Haleem (the Forebearing), whenever He gives He gives most generously and when Al-Kareem is disobeyed, He forgives most forbearingly, subhanAllah. He has the most generous and gracious way of forgiving.

Al-Kareem is related in meaning to Al-Wadood (The Loving); us being worthy of His divine love is truly a generosity we should recognize! Al-Kareem says: Verily, those who believe and work deeds of righteousness: the Most Gracious shall bestow love upon them. [Quran, 19: 96]  His Attribute of karam truly is beyond our imagination!

How Can You Live By This Name?  1. Be generous to be close to Al-Kareem. Allah’s names and attributes are of two types: those that are attributed only to Him ( e.g. Al-Khaaliq, The Creator) and those that can and should be strived for to be attributed to ourselves, one of them is Al-Kareem. Be generous with your belongings, time, and even your words. The prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper. [At-Tirmidhi]  2. Develop a relationship with the Quran al-Kareem. Allah’s book, the Quran, is kareem because it is full of benefits and guidance, good things and blessings, it includes not a single error or contradiction. Open Al-Quran al-Kareem at least every single day; even if you read one ayah a day, understand it and let it transform your character, mind and heart and see how it will make you more kareem, insha’Allah!  3. Spread the message of Islam. Al-Kareem honoured (karram-na) us as human beings and specifically honours us as Muslims. Recognize the worth Al-Kareem gave you in being a human being with intellect and use it to benefit the Ummah. Share the ayaat of the Quran with others, teach someone else, even if it is one hadith and spread the message of Islam by showing beautiful, honorable manners to non-Muslims.  4. Don’t forget the fire. Indulging in all the blessings Al-Kareem gave you, don’t forget about hellfire. The Prophet salallahu ‘alayhi wa sallam said, The people will be thrown into Hell ( Fire) and it will keep on saying, ‘Is there any more?’ till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, ‘Qad! Qad! (enough! enough!) By Your ‘Izzat (Honor and Power) and Your Karram (Generosity)!’ Paradise will remain spacious enough to accommodate more people until Allah will create some more people and let them dwell in the superfluous space of Paradise. [Saheeh al-Bukharee]  5. Study about Al-Kareem. Al-Kareem says: O man! What has made you careless about your Lord, Al-Kareem (the Generous). Study about Allah, learning about His names and attributes and what they mean to you. Do not be deceived by this world and by the Shaytan. Know that Al-Kareem will never let down those who spend their lives obeying Him, even though others might say practicing your deen is not “cool.” Don’t ever think those who have much in this life but are denying Him, will have any share in the Hereafter. You are here because of Him and for Him; use the intellect and skills Al-Kareem gave You to work towards His pleasure and His ultimate generosity: Paradise!  Wallahu ta’alaa ‘alem.  O Allah, Al-Kareem, we know that You are the Most Generous and Most Esteemed in Your being and dealings. Guide us to be generous to others, aid us to develop honouroble and noble manners, adorn us with understanding and practicing of Your book. Guide us in spreading the noble message of Islam and return the honour to the Ummah. Make us reflect Your attribute of karama by always being thankful for Your favors which are beyond our basic needs and only turning to You when we ask and enter us into Your greatest generosity, Jannatul ‘Alaa without reckoning, ameen!

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nx08h63bitchyobservationnerd · 22 days ago

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wisdomrays · 2 months ago

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REFLECTIONS ON THE QUR'AN: Sūratu’l-Wāqi‘ah (The Event to Happen)

I swear by the locations of the stars (and their falling). It is indeed a very great oath, if you but knew. Most certainly it is a Qur’ān (recited) most honorable. (Al-Wāqi‘ah 56:75–77)

Alas for humanity whose heart has been hardened and covered with rust! Almighty God, Who is the All-Knowing, knows this state of humanity and reveals His Message to them by a tremendous oath.

A human being should feel ashamed at this and shudder while reading the verses with this meaning and message. The Lord of humanity swears and speaks emphatically and repeatedly in order to awake man to the truth of the Qur’ān and make them believe that the Qur’ān is His most honorable Book or Message.

There are many such oaths throughout the Qur’ān. God Almighty swears by the sun, moon, stars, the heavens, and many other things. He swears by His bounties on the earth such as the olive and fig. Mount Sinai, day and night are also among the things by which God swears. There are many mysteries and instances of wisdom in all of these oaths.

In the initial verse of Sūratu’n-Najm (The Star), God Almighty swears by a star: “By the star when it rises or goes down (after its rise).” This oath is extraordinarily suited to the subject of the sūrah in which it is found and in which the Ascension of our Prophet is mentioned. From this perspective, it is possible that what is meant by the star is our Prophet himself, upon him be peace and blessings. Just like a star, he first rose from the created and ascended to the Creator and then returned from the Creator to the created again.

Indeed, without being confused and dazzled in the face of all the most exquisite scenes and beauties he was shown during the Ascension, Prophet Muhammad, peace and blessings be upon him, returned to this realm of formations and deformations (or creation and decline) so that he introduces the blessings and bounties bestowed on him to everyone else, taking us toward the horizons to which he traveled. For this reason, inter-preting the star by which God swears in the verse as our Prophet is quite appropriate. In addition to his matchless virtues and excellencies, Prophet Muhammad, upon him be peace and blessings, returned to creation with many new blessings with which he had been favored during his Ascension. Thus God swears by him in the name of the virtues and excellencies he possesses and the new blessings conferred on him during his Ascension. Just as, according to some interpreters of the Qur’ān, God mentions His noble Prophet with the Attributes particular to Him as “as-Samī‘” (the Hearing) and “al-Basīr” (the Seeing) in the verse, “Surely he is the one who hears and sees” (Al-Isrā’ 17:1), He also gives him the same value in the first verse of the Sūratu’n-Najm, in which He swears by him, saying: “By the star when it rises and goes down (after its rise),” and thus alluding to the Ascension of the star of humanity, peace and blessings be upon him, and then his return back to our realm in order to raise us upwards to the horizons to which he traveled.

In the verse, “By the sun and its brightness” (Ash-Shams 91:1), God Almighty swears by the sun and the brightness of the forenoon. In the verse, “And by the night when it has grown dark and most still” (Ad-Duhā 93:2), God Almighty swears by the night and its darkness as it is the resting time; and in the verse, “And the day as it reveals it (the sun)” (Ash-Shams 91:3), He swears by the removal of darkness and the appearance of the brightness of day and, therefore, by Divine bounties and favors coming through such changes succeeding each other.

In another place of the Qur’ān, the fig, the olive, and the Mount Si-nai[1] are sworn by. Mount Sinai (at-Tūr) is an important location where Prophet Moses was favored with God’s speech and certain other kinds of manifestations. This favor of God to Moses at Mount Sinai marked the beginning of the revival of a community. Prophet Moses was receiving God’s commands through Revelation, and a community began on the path to awakening to the true life. Thus, God honored Mount Sinai with swearing by it.

As stated above, there are many such kinds of oaths in the Qur’ān. In the verse under discussion, God Almighty swears by “the locations of the stars.” The following interpretations have been made concerning this oath:

First: The stars have always been important for human beings be-cause there has always been a relationship between human beings and stars. The minimum of this relationship has been that human beings can determine directions through the stars. The following verse points to this fact, saying: “And (other) way-marks, and they (people) find their way by the stars” (An-Nahl 16:16).

In addition, like the verses of the Qur’ān, there are explicit or implicit connections among stars. Through the tongue of their natural order, harmony, functions and appearance, they move our feelings and whisper things related to the truths behind their existence, order, and the general order of the universe. This is another way they function as “way-marks” and provide “guidance” for us. Therefore, by swearing by “the locations of stars,” God Almighty draws our attention to the order, harmony, and magnificent scenes they display. If they were not located where they are, if they had not been established by God in these locations, there would not have been order and harmony in both the heavens and the universe as a whole, and human beings would not have been able to benefit from them.

Second: The present position of the solar system and the universe as a whole and the present formation of the world are the result of the ex-istence of uncountable conditions and their co-existence and cooperation according to extremely sensitive measures. For example, the escape of air molecules and atoms from the atmosphere and the destruction of the bal-ance between the gases forming air destroy the structure of the atmosphere with the result that life extinguishes on the earth. In fact, the co-operation between the earth and sky is very difficult. The molecules and atoms in the atmosphere try to escape into space while the earth tries to attract and hold them. It is God Who holds them together, and they act in obedience to God’s laws. It is said in the Qur’ān concerning this: “And He directed (His Knowledge, Will, Power, and Favor) to the heaven when it was as a cloud (of gases), and ordered it and the earth, ‘Come both of you, willingly or unwillingly!’ They said: ‘We have come in willing obedience’” (Fussilat 41:11). Behind this gravitational attraction and other laws is Divine Power.

Indeed, it is very meaningful and apt to swear by the stars and their locations in the heavens, all of which point to the existence and Unity of God. Indeed, the solar system and all other star systems that exist in the universe are all in order, and everything is exactly in its place. Considering the fact that even the clash and split of tiny atoms cause an extremely large explosion, the idea of great celestial bodies running into each other is enough to make one shiver with fear. Though this abundance of star sys-tems appears to be chaotic and disorderly, they are all in a dazzling harmo-ny and order. Behind all this order and harmony in the universe and the laws of attraction and repulsion between the celestial bodies is the disposal of the eternally All-Powerful One. Here, our attention is turned toward this Divine disposal by means of the tremendous oath by “the locations of the stars.”

Third: Another meaning or reality which can be derived from God’s swearing by the locations of stars is that the stars are exactly in their prop-er places, so much so that studying one particular system will give firm views about other systems in the universe. Moreover, it will be possible to establish dialogue with the systems and found dwelling places there. All of the systems have so properly and harmoniously been established and there are such sensitive connections among them that there is not the least irregularity and disaccord in and among them. Instead, we find a magnificent and perfect order, accord and harmony. In Sūratu’r-Rahmān (55), God Almighty expresses His quality of ar-Rahmān (the All-Merciful) with this order and accord. Besides the Name Allāh (God), ar-Rahmān (the All-Merciful) is another proper Name of the Divine Being. No one can be named after and called by these two Names. In the Basmalah, which is re-peated 114 times in the Qur’ān, ar-Rahmān is mentioned right after the Name Allāh. In Sūratu’r-Rahmān, which derives its name from its initial verse: “ar-Rahmān” (The All-Merciful), all God’s bounties are related to His quality of ar-Rahmān. The greatest of these bounties is God’s teaching humankind the Qur’ān: “The All-Merciful. He has taught the Qur’ān” (Ar-Rahmān 55:1–2).

If the messages of the Qur’ān had not enlightened our eyes and worlds, the universe would have remained a common mourning place for us. Then we would have been in horror at the sight of all the creatures in their deadly images. We would never have been able to see the truth of anything, nor would we have been able to understand anything properly. It is through the guiding lights of the Qur’ān that we have come to comprehend the meaning of everything in the universe with the instances of wisdom in it, and we have realized that we are the best pattern and summary of creation. We have been able to understand through the light of the Qur’ān what modern scientific approach and sciences leave in darkness, and we have been saved from bewilderment and horror. Having penetrated the essence of the Qur’ān, we have examined existence and come to realize such things that others are either unaware of their existence or do not recognize them. Indeed, we have detected bright tunnels leading to the realms beyond even through the black holes (in the sky), and we have begun seeing illuminated wherever and whatever we look at with its light.

The All-Merciful God shows us another aspect of His Mercifulness in the following verse, when he says, “He has created human; He has taught him speech” (Ar-Rahmān 55:3–4). If we had been dumb, in other words, if we had been unable to translate the articulate language of the universe, which speaks loudly, and, if we had been unable to understand the Divine Speech and instruct each other in it—if we had not been able to see the universe illuminated through His Attribute of Speech and describe it in its brightness, then we would have remained unable to understand and teach anything of the deep meanings and intricacies of the universe.

“The sun and the moon are by an exact calculation (of the All-Merciful)” (Ar-Rahmān 55:5). The sun and the moon have been placed in locations with such exact, delicate, and precise calculation, and they have such a position with each other that a magnificent Will-power explicitly displays in their formation, functions, and positions. This is another mani-festation of God’s Mercifulness in a different wavelength. If Divine Mercy had not established this order with the most exact calculations, we would have been devastated and lost among the objects colliding with each other. Even though some meteors occasionally fall down the earth, none of them has ever caused a serious problem. These meteors have so far injured nei-ther somebody’s head nor eyes. Therefore, these meteors hit the shield of God’s Grace and are smashed. You may attempt to explain this with the atmosphere or the mass of the dense gases. Whatever physical causes you put forward, they are only the embodiment of God’s Grace. God has estab-lished everything in its proper place with the most exact calculations in so marvelous order and harmony that “the locations of the stars” also imply this.

Fourth: The North Star, its place among stars and showing us our direction; the solar system and its position in the Milky Way; the Milky Way and its place among other heavenly systems, splendid in itself but humble in proportion to others; the position of these systems among other bigger systems; the precisely calculated distances between the stars and between the satellites of each star—everything in the universe is a part of the uni-versal harmony and is itself harmoniously established in the sky and works in precise relationship with everything else. “The locations of the stars” also point to these facts.

Fifth: The locations of the stars are approached differently in the West and the East. For instance, Russian scientists call them the locations where the stars have been established. As for the West, they regard the locations of the stars as black holes or white holes. In fact, in addition to the matters that sciences have established and solved, there are so many mys-teries or matters that wait to be answered. When an issue is clarified, many new matters emerge. For example, there is an opposition between the atmosphere of the earth and the earth itself. Astrophysicists assert that this opposition or contrast is a complementary factor of the balance on the earth and in space, even in the whole universe. Black holes and white holes are also two opposite elements which are also very important for the gen-eral balance in the universe.

According to contemporary commentators, “the locations of the stars” also point to quasars and pulsars. White holes are extremely intense sources of light and energy. Today, these can easily be observed and estab-lished. Scientists say that white holes are like fields where other stars and systems will grow and develop. Truly, these holes have such strong and magnificent energy that even if the Milky Way disappears all of a sudden, one white hole can be the source where another Milky Way will grow by God’s Will and Power. These have been established at the heart of the uni-verse in such harmony that they perform their tremendous duties in the most exact or precise fashion.

Indeed, one of the apparent influential elements in the order of the universe is “the locations of the stars.” Russian scientists regard these as the places where starlets are grown and develop. Their view is important as it shows that the Qur’ān points to a fact fourteen centuries before it was es-tablished by science, and, therefore, it is the Word of Him Who is the All-Knowing and Whose Power is able to do everything He wills.

Sixth: Black holes are formed when heavy stars collapse as a result of electrons losing their energy. After a black hole has formed, it can still absorb mass from its surroundings. They absorb other stars and merge with other black holes, thus super-massive black holes are formed. Even though the stars that collapse do not lose anything of their mass and weight, their bodies shrink and turn into gigantic black holes. They absorb but do not give light. Time accelerates at that point. Just as some puzzling things happen when the objects caught by a whirlpool are lost, certain mysterious things occur in black holes. For example, if the solar system approached one of these black holes, it would be swallowed up like a morsel and disappear. Thus, some of the astrophysicists call these black holes “locations of the stars.”

Seventh: We come across in the Qur’ān that Prophets are also meant by the term “star.” For example, in Sūratu’t-Tāriq (86:3) the term, “an-Najmu’th-Thāqib,” which means “the bright, piercing star,” is interpret-ed as referring to Prophet Muhammad, upon him be peace and blessings, who pierces into hardened hearts and opens the closed doors to penetrate inside. Each Prophet was the star of the heavens of his time that enlight-ened it. Those who follow their lights rise to the heavens of happiness and come into contact with God Almighty. So by swearing by “the locations of the stars,” God Almighty may be drawing the attention to the dazzling positions of, for example, Prophets Noah, Abraham, Moses, and Jesus and our Prophet, Muhammad, peace be upon them all.

Eighth: I would like to point out another aspect of this expression. The Qur’anic verses are called “stars” as well. The interpreters of the Qur’ān say that the Qur’ān was revealed “in stars after stars.” Each Qur’anic verse has its own place both in the Qur’ān and in God’s sight. Since we are unable to perceive the power and comprehensiveness of the Divine Speech in the Qur’ān, God Almighty swears by the position and place of the Qur’ān in His Attribute of Speech due to its matchless value and importance. So swearing by “the locations of the stars” has almost the same meaning as “Qāf. By the Qur’ān most sublime” (Qāf 50:1). Moreover, there is a special place for the Qur’ān in the Supreme Preserved Tablet (al-Lawhu’l-Mahfūz) as well. For it was in the Supreme Preserved Tablet until it was sent down on the Night of Power (Laylatu’l-Qadr) to the heaven of the world. Only those whose sight could reach it could be aware of it. From this perspective, “the locations of the stars” point to the locations of the stars (verses) of the Qur’ān, which is the translator of the book of the universe and the work of God’s Will and Power. Hence, the Qur’ān is regarded as another cluster of stars—a cluster of stars that makes the stars in the universe known. Indeed, there is a similarity between the Qur’ān and the universe. God declares: “We have surely sent the Qur’ān down on the Night of (Destiny and) Power” (Al-Qadr 97:1). Every friend of God (walī) who is able to observe the Supreme Preserved Tablet of Truth can observe and study the Qur’ān there as a whole. In sum, by swearing by “the locations of the stars,” God Almighty swears by this lofty position and location of the Qur’ān.

Ninth: Another location of the Qur’ān, which caused Archangel Ga-briel to gain the designation of trustworthiness, is the trustworthy heart of Gabriel. Therefore, swearing by “the locations of the stars” may also be swearing by the heart of Gabriel and other trustworthy hearts.

Tenth: It may well be that “the locations of the stars” refer to the pure heart of our master Muhammad, upon him be peace and blessings, and those of his sincere followers.

Eleventh: The pure hearts and consciences of believers who adopt the Qur’ān as the essence of everything and of their lives and feel that God speaks to them anytime they recite it may be among the locations by which God swears. May God purify our hearts, too, as He purified the hearts of our pure, sincere predecessors, making them the hearts by which God may swear.

It is due to all these and many other similar meanings or realities that God Almighty swears by “the locations of the stars.” And He declares that this oath is a very great, important oath.

We believe in the mysteries unknown to us, too, as we believe in the known ones, and we affirm the Divine declaration, “It is indeed a very great oath, if you but knew,” with all our hearts.

#islam #allah #quran #muslim #revert #god #help #convert #religion #ayat

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neodracunyan · 1 year ago

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Bendy and the Lucky Rabbit Book Cover Art

This is the book cover for the Batim x Male!Oswald the Lucky Rabbit!Reader story.

Plot: You are an animator for Drew Studios and you created a new character known as Oswald the Lucky Rabbit that will take the role as Bendina the Dancing Demoness' rival, but unfortunately your character didn't have a chance to make it into the silver screen as the face of Joey Drew Studios herself grew angry and vengeful against her own creator, Joey Drew and now everyone including Y/n, are trapped in the old animation studio and becoming toons and Ink demons by the effects of the ink from the Ink Machine with Y/n becoming his own creation as Oswald the Lucky Rabbit that soon became a powerful demonic entity due to his lucky streak and his newfound demon powers.

This has lead Y/n to become admired by most of the Lost Ones in the animation studio and soon formed a cult group that Y/n promised to his loyal followers and his right hand man and prophet, Sammy Lawrence that he will find the gate to freedom from this nightmarish world of Joey Drew Studios.

However, after getting attention from both Bendina the Dancing Demoness, (Female) Cartoon Cat and Kill Them All Felicia (Female Felix the Cat), he soon found himself some rivals that lead him to travel through the depths of the studio to put an end to Bendina's reign of terror once and for all.

WI Oswald Idle created by sonicexeartist567

#fandom #fanart #horror #creepypasta #cover art #bendy and the ink machine #male reader #reader insert #x male reader #oswald the lucky rabbit #oswald disney #comedy

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ear-worthy · 15 days ago

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Legacy, Lyrics And Life Podcast: Building Your Personal Legacy

If you had asked me before I listened to the Legacy, Lyrics, and Life podcast what a Legacy Architect is, I would have shrugged my shoulders and responded, "I dunno."

But after listening to the trailer and first episode of the show, I not only know about a legacy architect, but also I can't wait to hear more from the podcast host and legacy architect Shawna Wells. After some chill intro music, creator/host Shawna Wells begins discussing our legacy. Her first utterances can rightfully shake your equilibrium as a listener.

Wells states: "Many of us looking for the next best thing. On this podcast, we are going to explore you -- THE Best Thing."

Wells forecasts that she will join with listeners to "build the soundtrack of our lives."

As podcasts have become more popular and visible, genres are flooded with copycat themes, tweaks to a familiar theme or out-and-out concept plagiarism.

Legacy, Lyrics, and Life offers listeners something completely different, as Monty Python once deadpanned.

In the first episode, Wells explains how the solitude of the pandemic enables many of us to reflect on our legacy. She urges us to "think of your legacy three generations from now."

To me, that's prophetic. What world are we leaving to future generations? Will it be politically stable, support democratic ideals, and not be torched due to climate change?

Shawna Wells is the founder of 7 Gen Legacy and, of course, host of Legacy, Lyrics, and Life. Shawna Wells has spent nearly 20 years as an executive coach and Legacy Architect, guiding leaders, families, and communities toward living intentionally and creating the future they want to leave behind. She’s a pro at helping anyone align their daily actions with the impact they want to make for generations to come.

Wells is the author of the B is for Black Brilliance board book, which is a short yet powerful read that will take infants and toddlers on a journey from the past and present to see how twenty-six brilliant Black people have taken society’s definition of Blackness and reclaimed it with their inventions, talent, and leadership.

Wells forecasts her podcast episodes for us: "Episodes also feature the stories of inspiring change makers and their passion for creating impact that lasts far beyond their lifetime. Listeners will learn about the seven generation principle - a guiding philosophy for building a meaningful legacy - and discover how to think deeper, open conversations and spark ideas around living a life of purpose." The show will cover how to begin building a personal legacy, how moments of crisis can help us find clarity on our purpose, the impact our ancestors have on our values, and how to combine dreams with deliberate actions. Along the way, memorable and moving song lyrics provide a musical way of remembering what matters most in life.

Wells says: "If you’ve ever thought about the kind of legacy you want to leave behind - and how to start creating it, intentionally, every day – this show is here to guide you every step of the way."

"Over the last decade, we've witnessed the formidable power of aligning our lives to our legacy—not as something tied to dying, but as a way of living fully," Wells says. "Legacy is what we build now, with every choice, every intention. We owe it to ourselves—and those who come after us—to tune out distractions and create a soundtrack of intention and action." New episodes of Legacy, Lyrics, And Life are released every Monday, and the first episode was released on December 2, 2024. Visit the website for more information: https://7genlegacy.com/category/podcast/

Check out Legacy, Lyrics And Life. As famous psychologist William James once said, “The great use of life is to spend it for something that will outlast it.”

#podcast #psychology #self improvement #relationship

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drmaqazi · 2 months ago

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JUSTICE IN SO-CALLED ISLAMIC REPUBLIC OF PAKISTAN,

WHICH BY DEFINITION IS

NEITHER ISLAMIC NOR REPUBLIC, UNFORTUNATELY!

PART 2

Perspective from Quran and Sunnah

Justice refers to equality in giving rights and in enduring by obligations without discriminations for any reason, either for religion, race or color. As we know Islam comes from the word “Salam” meaning “Peace” and, since the religion, Islam is based on total submission to the will of Lord. We Muslims believe that we can get real peace only when we submit to our Lord the Creator of this world and everything in it.

Justice in Islam also means giving equal rights and treatment to others. Justice is a moral virtue and an attribute of human personality. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical.

The Prophet (SAW) declared about Justice in Islam in a way: “There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. (One is) the just leader.”(Sahih Muslim)

Justice according to Quran

In Islam Justice is considered to be the supreme virtue. In Holy Quran Allah Almighty mentioned about Justice in many times that we are going to discuss below:

Allah Almighty said in Quran: “God commands justice and fair dealing…” (Quran 16:90).

From this verse, we can conclude that Allah commanded us to do justice and fair dealings in all aspects of life whether it’s small or big matter. In another verse of Quran related to Justice, Allah Almighty says: “O you, who believe, be upright for God, and (be) bearers of witness with justice!” (Quran 5:8).

Therefore, we can conclude justice is an obligation of Islam and injustice is forbidden. The place or importance of justice to the Quranic value system is displayed by the following verse: “We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The one and only purpose of sending the prophets was to establish Justice in the world and end injustice. By doing justice means giving everyone his right. But this simple statement covers all the complexities of life in their endless and ever-changing relations; all the allurement; all the conflicts and problems.

To guide the people, Allah sent down the Prophets with clear signs, the Book, and the Balance. The Book contains the revelations that spell out what’s fair and unfair or right and wrong. From Holy Book, we can understand what is right or wrong and what Allah has commanded us

In another verse of Holy Quran Allah says: “… Indeed, Allah loves those who act justly.” (Quran 60:8).

From this verse, we can conclude that Quran spells out the distinction between good and bad through vivid commandants regarding justice. Allah has asked His worshippers to maintain the system of justice even if the conditions and circumstances are against family and kinship. Quran narrated it as: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both….” (Quran 4:135).

While dealing with one’s enemy one is not strong enough to do justice because the hatred surpasses the sublime feelings of justice. Despite, Quran has asked to fear Allah and establish justice with an enemy as well. Allah is All-Watchful, observe everything, and will hold a person accountable for an inch of injustice if happened. In other words, you cannot do injustice even when you are dealing with the enemy.

The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. In Holy Quran, Allah Almighty stated that: “And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152)

Justice according to Sunnah of Prophet (SAW)

The Prophet (SAW) asked to be just and kind. He (SAW) always had to deal with people and their affairs as a supreme judge, reformer, apostle, and leader of Muslims. In conducting Justice our beloved Prophet (SAW) made no distinction between believers and non-believers, friends and foes, high and low.

There are so many examples of Justice from the life of Prophet (SAW) from which we can get inspiration and can do justice in our all aspects of life. Here we will discuss some of them:

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Usaamah Ibn Zayd, may Allah be pleased with him, interceded to save her from punishment.

The Prophet (SAW) refused to forgive the crime and expressed displeasure saying: “Many a community ruined itself in the past as they only punished the poor and ignored the offenses of the exalted. By Allah, if Muhammad’s (My) daughter Fatimah would have committed theft, her hand would have been severed.” (Bukhari).

Allah has commanded his messengers to establish justice and spoke to them in affirmative tone as quoted in Hadith: “O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Sahih Muslim).

Allah detests a ruler who has bestowed with supremacy yet is ignorant of justice. Allah will deprive him of His shade in His territory at the Day of estimation as Hadith narrates: “There are seven categories of people whom God will shelter under the shade of His throne on the Day when there will be no shade except this. [One is] the just leader.” (Sahih Muslim).

In another hadith Holy Prophet (SAW) stated that: “People, beware of injustice, for injustice shall be darkness on the Day of Judgment.”(Musnad Ahmed). So we can say we have to know about justice and injustice, if we know about it then we can act according to that. Justice has broad meanings that include unfair dealings, uttering words that can hurt the sentiments and biased feelings towards fellow being.

Justice is an essential part of Islamic teachings and should be part of every faith messenger. The foundation of a territory is justice that Allah has loved for His worshipper and commanded His messenger too. Those who will neglect justice will in the lowest steep of hell and the oppressed get their due rights.

reason Islam cannot approve of a purely spiritual movement that never bothers about the problems of the people. Islam does not leave burning issues of the society to the whims of self-seeking Machiavellian politicians, but deals with politics itself, which cannot be separated from life.

It is for the same reason that good Muslims are committed citizens of a country and not ascetics who flee from the day-to-day affairs of the world. In a society where the best minds are absorbed in abstruse metaphysical disquisitions, Vedantic philosophy may develop; but the most grievous injustice will prevail in that society, causing incalculable suffering to the people.

Isn’t it a pity that in the “most civilized countries”, people are still treated as second class citizens on the basis of their skin color? Islam is strongly opposed to all forms of injustice and takes all measures to ensure that justice prevails in every field. Naturally, Islam faces staunch opposition from those quarters where the vested interests want to continue their exploitation freely, without any interruption.

The emphasis on justice very clearly bears out Islam’s stance on a justly balanced society, the realization of which in space and time, is the desired end of all the means at the disposal of a Muslim society.

Read More on islamonline :

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purposehouse · 9 months ago

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The Day of Entry: The Beginning of the Greatest Divine Turnaround

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took branches of palm trees and went out to meet Him, and cried out: “Hosanna! ‘Blessed is He who comes in the name of the Lord!’ The King of Israel!” 14 Then Jesus, when He had found a young donkey, sat on it; as it is written: 15 “Fear not, daughter of Zion; Behold, your King is coming, Sitting on a donkey’s colt.” 16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him. (John 12:12-16 NKJV, emphasis added) The next day after what? It was the day after Jesus had raised Lazarus from the dead, demonstrating that He was “The Resurrection and the Life.” Crowds had left Bethany, where Lazarus lived, to return to Jerusalem for the Passover feast. The rulers were plotting to kill him and instructed anybody who knew where Jesus was to inform them. However, others who heard Jesus was coming to Jerusalem began to take branches from palm trees and cry, “Hosanna! Blessed is He who comes in the name of the Lord!” But many were singing because they had seen Lazarus raised from the dead (Luke 19:37), not because they understood that Jesus was the Resurrection and the Life who was about to go to the Cross and rise again. Today, many will celebrate Palm Sunday. Will they really get the meaning of the celebration? Back then, many jumped on the proverbial bandwagon with branches but didn’t understand why Jesus had entered the city or that it was a fulfillment of prophecy. Today, we celebrate Jesus' power and strength to enter the city to face the Cross. We celebrate the fulfillment of prophecy. Jesus wasn’t on a donkey for no reason–he was headed somewhere. He was headed to the Cross, and as he entered the city, he wept for it, saying, “You did not recognize the time of God’s coming to you” (Luke 19:44 NIV). The KJV says, “Thou knewest not the time of thy visitation.” Isn’t it possible he was thinking, “You could have enjoyed my goodness while I was here, but now I’m headed to the Cross, and though I rise, many of you still will not believe. You have missed it!” His weeping and the adults’ empty hosannas beg the question, “Do we understand the time and season we are in?” This week is a time when God wants to visit many, redeem them from sickness by the blood of Jesus, work miracles, and reveal Himself through His Son, Jesus. But will anybody recognize the time of visitation? We are in the month of Adar, a month of power, strength, and victory from determined death. We commemorate the victory over Haman’s wicked plot against the Jews in the Book of Esther. Still, we must remember that the Resurrection of Jesus is the most excellent divine turnaround in history. If we open our hearts to all this season and this Holy Week has to offer, we can experience divine turnarounds and encounter Jesus in a new and living way. #lenitareeves #pastorlenita #holyweek #apostolictruth Follow Lenita's Blog on WordPress.com

Connect!

* indicates required Email Address * Lenita is the senior pastor of Action Chapel Baltimore and Action Chapel North Carolina churches, under the covering of Archbishop N. Duncan-Williams, who ordained her into the ministry. She is an author of nine books, international speaker, founder of PrayerWatch with Pastor Lenita, and creator of the Purpose/full Institute, which helps people discover and hone their divine purpose. She is a former Accenture consultant with college teaching experience, professional instructional design experience, a member of the RAINN speaker’s bureau, a trained pastoral counselor, and a Christian International/Bishop Hamon authorized prophetic instructor. Sign up to connect, receive more blog posts, and updates on courses, books, and events. Read the full article

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asma-al-husna · 7 months ago

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The Most Generous, Most Esteemed and Beneficent

Kareem, Akram, and Ikraam come from the root kaaf-raa-meem, which points out to two main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued.

This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”), al-mukrameen (“the honoured ones”) and al-ikraam (“and Honor ”).

Examples are a precious ‘kareem’ stone, a beneficial ‘kareem’ letter and a noble, good-looking, a ‘kareem’ person.

Al-Kareem Himself says: O man! What has made you careless about your Lord, Al-Kareem (the Generous), Who created you, fashioned you perfectly and gave you due proportion? In whatever shape He willed, He put you together. [Quran 82: 5-8] and… Read! And your Lord is Al-Akram.[Quran 96: 3]

Al-Kareem Related to other Names

The name Al-Kareem implies all that is honourable, good, and virtuous and therefore is strongly related to various other Asmaa was-Sifaa (names and attributes) of Allah ‘azza wajal.

Related to Ash-Shakoor (The Appreciative), Al-Kareem rewards you generously when you only present to Him little sincere acts of worship. The ultimate example is Jannah: everlasting pleasure for a couple of years of worship in this life!

Al-Kareem is also related to Al-Haleem (the Forebearing), whenever He gives He gives most generously and when Al-Kareem is disobeyed, He forgives most forbearingly, subhanAllah. He has the most generous and gracious way of forgiving.

His Attribute of karam truly is beyond our imagination!

How Can You Live By This Name?

1. Be generous to be close to Al-Kareem.

Allah’s names and attributes are of two types: those that are attributed only to Him ( e.g. Al-Khaaliq, The Creator) and those that can and should be strived for to be attributed to ourselves, one of them is Al-Kareem. Be generous with your belongings, time, and even your words. The prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper. [At-Tirmidhi]

2. Develop a relationship with the Quran al-Kareem.

Allah’s book, the Quran, is kareem because it is full of benefits and guidance, good things and blessings, it includes not a single error or contradiction. Open Al-Quran al-Kareem at least every single day; even if you read one ayah a day, understand it and let it transform your character, mind and heart and see how it will make you more kareem, insha’Allah!

3. Spread the message of Islam.

Al-Kareem honoured (karram-na) us as human beings and specifically honours us as Muslims. Recognize the worth Al-Kareem gave you in being a human being with intellect and use it to benefit the Ummah. Share the ayaat of the Quran with others, teach someone else, even if it is one hadith and spread the message of Islam by showing beautiful, honorable manners to non-Muslims.

4. Don’t forget the fire.

Indulging in all the blessings Al-Kareem gave you, don’t forget about hellfire. The Prophet salallahu ‘alayhi wa sallam said, The people will be thrown into Hell ( Fire) and it will keep on saying, ‘Is there any more?’ till the Lord of the worlds puts His Foot over it, whereupon its different sides will come close to each other, and it will say, ‘Qad! Qad! (enough! enough!) By Your ‘Izzat (Honor and Power) and Your Karram (Generosity)!’ Paradise will remain spacious enough to accommodate more people until Allah will create some more people and let them dwell in the superfluous space of Paradise. [Saheeh al-Bukharee]

5. Study about Al-Kareem.

Al-Kareem says: O man! What has made you careless about your Lord, Al-Kareem (the Generous). Study about Allah, learning about His names and attributes and what they mean to you. Do not be deceived by this world and by the Shaytan. Know that Al-Kareem will never let down those who spend their lives obeying Him, even though others might say practicing your deen is not “cool.” Don’t ever think those who have much in this life but are denying Him, will have any share in the Hereafter. You are here because of Him and for Him; use the intellect and skills Al-Kareem gave You to work towards His pleasure and His ultimate generosity: Paradise!

Wallahu ta’alaa ‘alem.

O Allah, Al-Kareem, we know that You are the Most Generous and Most Esteemed in Your being and dealings. Guide us to be generous to others, aid us to develop honouroble and noble manners, adorn us with understanding and practicing of Your book. Guide us in spreading the noble message of Islam and return the honour to the Ummah. Make us reflect Your attribute of karama by always being thankful for Your favors which are beyond our basic needs and only turning to You when we ask and enter us into Your greatest generosity, Jannatul ‘Alaa without reckoning, ameen!

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ramadhanseries · 10 months ago

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Ramadhan 2024

தமிழில்

1st Taraweeh:

First Taraweeh mostly consists of Alif Lâm Mîm and the first quarter of Sayaqûl.

The Sûrahs covered are: Al-Fâtiha (The Opening), and the first two-thirds of Al-Baqara (The Cow).

The Qur’ân begins with the beautiful Sûrah al-Fâtiha, containing seven verses and rightly called the Essence of the Book. It shows the helplessness of humans without the aid of ALLAH and their continuous desire for ALLAH'S assistance in all matters affecting daily life. That is why, by means of this Sûrah, ALLAH teaches us this perfect prayer and gives us some knowledge of HIMSELF, i.e. HE describes some of HIS qualities. Further HE tells us about what HIS relation with us and to the rest of the creation is, from where we have come, what we are, and what goal we are heading for under ALLAH'S guidance. We are to trust and commit ourselves to ALLAH if we want to succeed in this life and in the Hereafter.

The second is Sûrah al-Baqara, “The Cow”, revealed in Madina and contains 286 ayaat. It sums up the entire teachings of the Qur’ân. The essence of the first Sûrah is man, crying out to ALLAH : “O ALLAH! Help me/Guide me”. In the second, Sûrah ALLAH says: “Here is the help and guidance that you need”.

This Sûrah begins with the example of three types of people and how they receive ALLAH'S message. The believer, the one who rejects faith (i.e. the disbeliever) and the hypocrite.

The creation of human beings is discussed, the high destiny that ALLAH wanted them to reach, their fall (corruption), and the hope held out to them in spite of previous sins. The story of Banî Isrâ’îl: the favours they had and how they made wrong use of being chosen.

Reference is also made particularly to Nabi Musa (ALAYHI SALAAM) and Nabi Isa (ALAYHI SALAAM). We learn how they had to deal with their corrupt people and how the Nasara and Yahood, who, despite having had ALLAH'S prophets and books in their midst, rejected Muhammed (SALALLAHU ALAYHI WASALAAM) out of pride and jealousy.

Because of their rejection, it was inappropriate for them to claim the virtue of the righteous Imam, Nabi Ibrahim (ALAYHI SALAAM) exclusively for themselves. Nabi Ibrahim (ALAYHI SALAAM) was forefather of the Arabs through Nabi Ismail’s (ALAYHI SALAAM) descendants, and likewise with the Jews through Nabi Ishaq's (ALAYHI SALAAM) offspring. Nabi Ibrahim, together with Nabi Ismail built the Ka'ba (Masjid in Makah) and purified it, thus establishing the one and only true religion for all humankind, Islam (Peace, by submitting to The ONE Creator).

The Ka'ba was now to be the centre of universal worship and stood for Unity (all Muslims face towards it in prayer).

The name of this Sûrah is gained from the parable of the Cow in verses 67-71, which deals with hypocrisy. Once people lose faith, they try to put off obedience with various excuses, or they do things half-heartedly. For such ALLAH says, "There is a disease in their hearts which increases" until they become spiritually "deaf dumb and blind". Such people are spiritually dead even though they are physically alive. Life is a movement, activity, striving and fighting against the evil of yourself (lower nafs) - this is the message of the Sûrah. Best to study Quran as it should be studied and refer to Tafaseer.

WaAllahu’Alem.

1வது தாராவீஹ்:

முதல் தராவீஹ் பெரும்பாலும் அலிஃப் லாம் மிம் மற்றும் சயாகுலின் முதல் கா��ாண்டைக் கொண்டுள்ளது.

உள்ளடக்கப்பட்ட சூராக்கள்: அல்-ஃபாத்திஹா (திறப்பு), மற்றும் அல்-பகராவின் முதல் மூன்றில் இரண்டு பங்கு (பசு).

குர்ஆன் ஏழு வசனங்களைக் கொண்ட அழகான சூரா அல்-ஃபாத்திஹாவுடன் தொடங்குகிறது மற்றும் புத்தகத்தின் சாரம் என்று சரியாக அழைக்கப்படுகிறது. இது அல்லாஹ்வின் உதவியின்றி மனிதர்களின் உதவியற்ற தன்மையையும், அன்றாட வாழ்க்கையை பாதிக்கும் அனைத்து விஷயங்களிலும் அல்லாஹ்வின் உதவிக்கான அவர்களின் தொடர்ச்சியான விருப்பத்தையும் காட்டுகிறது. அதனால்தான், இந்த சூராவின் மூலம், அல்லாஹ் நமக்கு இந்த பரிபூரணமான பிரார்த்தனையைக் கற்றுக் கொடுக்கிறான், மேலும் தன்னைப் பற்றிய சில அறிவை நமக்குத் தருகிறான், அதாவது அவனுடைய சில குணங்களை விவரிக்கிறான். மேலும் அவர் நமக்கும் மற்ற படைப்புகளுக்கும் என்ன தொடர்பு உள்ளது, நாம் எங்கிருந்து வந்தோம், நாம் என்னவாக இருக்கிறோம், அல்லாஹ்வின் வழிகாட்டுதலின் கீழ் நாம் என்ன இலக்கை நோக்கி செல்கிறோம் என்பதைப் பற்றி அவர் கூறுகிறார். நாம் இம்மையிலும் மறுமையிலும் வெற்றிபெற வேண்டுமானால், அல்லாஹ்வை நம்பி நம்மை அர்ப்பணிக்க வேண்டும்.

இரண்டாவது சூரா அல்-பகரா, "மாடு", மதீனாவில் வெளிப்படுத்தப்பட்டது மற்றும் 286 அயாத்களைக் கொண்டுள்ளது. இது குர்ஆனின் முழு போதனைகளையும் தொகுக்கிறது. முதல் சூராவின் சாராம்சம் மனிதன், அல்லாஹ்விடம் கூக்குரலிடுகிறான்: “அல்லாஹ்! எனக்கு உதவுங்கள்/எனக்கு வழிகாட்டுங்கள்”. இரண்டாவதாக, "உங்களுக்குத் தேவையான உதவியும் வழிகாட்டுதலும் இதோ" என்று ஸுரா அல்லாஹ் கூறுகிறான்.

இந்த சூரா மூன்று வகையான மனிதர்களின் உதாரணத்துடன் தொடங்குகிறது மற்றும் அவர்கள் அல்லாஹ்வின் செய்தியை எவ்வாறு பெறுகிறார்கள். நம்பிக்கையாளர், நம்பிக்கையை நிராகரிப்பவர் (அதாவது நம்ப மறுப்பவர்) மற்றும் நயவஞ்சகர்.

மனிதர்களின் உருவாக்கம், அல்லாஹ் அவர்கள் அடைய விரும்பிய உயர்ந்த விதி, அவர்களின் வீழ்ச்சி (ஊழல்) மற்றும் முந்தைய பாவங்கள் இருந்தபோதிலும் அவர்களிடம் இருக்கும் நம்பிக்கை ஆகியவை விவாதிக்கப்படுகின்றன. பானி இஸ்ராயிலின் கதை: அவர்களுக்கு இருந்த உதவிகள் மற்றும் அவர்கள் தேர்ந்தெடுக்கப்பட்டதை எப்படி தவறாக பயன்படுத்தினர்.

குறிப்பாக நபி மூஸா (அலைஹி ஸலாம்) மற்றும் நபி ஈஸா (அலைஹி ஸலாம்) ஆகியோரைப் பற்றியும் குறிப்பிடப்பட்டுள்ளது. அவர்களின் ஊழல்வாதிகளை அவர்கள் எவ்வாறு கையாள வேண்டும் என்பதையும், அல்லாஹ்வின் தீர்க்கதரிசிகள் மற்றும் புத்தகங்களை அவர்கள் மத்தியில் இருந்த போதிலும், பெருமை மற்றும் பொறாமை காரணமாக முஹம்மது (ஸல்) அவர்களை நிராகரித்த நஸரா மற்றும் யஹூதுகள் எப்படி என்பதை நாங்கள் கற்றுக்கொள்கிறோம்.

அவர்கள் நிராகரித்ததன் காரணமாக, நேர்மையான இமாம் நபி இப்ராஹிம் (அலை) அவர்களின் நற்பண்புகளை அவர்களுக்கென��று பிரத்தியேகமாகக் கூறுவது அவர்களுக்குப் பொருத்தமற்றதாக இருந்தது. நபி இப்ராஹிம் (அலைஹி ஸலாம்) நபி இஸ்மாயிலின் (அலைஹி ஸலாம்) வழித்தோன்றல்கள் மூலம் அரேபியர்களின் மூதாதையர் ஆவார். நபி இப்ராஹிம், நபி இஸ்மாயிலுடன் சேர்ந்து காபாவை (மக்காவில் உள்ள மஸ்ஜித்) கட்டி அதை சுத்தப்படுத்தினார், இதன் மூலம் அனைத்து மனிதகுலத்திற்கும் ஒரே உண்மையான மதமான இஸ்லாம் (அமைதி, ஒரே படைப்பாளருக்கு அடிபணிவதன் மூலம்) நிறுவப்பட்டது.

காபா இப்போது உலகளாவிய வழிபாட்டின் மையமாக இருக்க வேண்டும் மற்றும் ஒற்றுமைக்காக நிற்கிறது (அனைத்து முஸ்லீம்களும் அதை நோக்கி பிரார்த்தனை செய்கிறார்கள்).

இந்த சூராவின் பெயர் 67-71 வசனங்களில் பாசாங்குத்தனத்தைக் கையாளும் பசுவின் உவமையிலிருந்து பெறப்பட்டது. மக்கள் நம்பிக்கையை இழந்தவுடன், அவர்கள் கீழ்ப்படிதலை பல்வேறு சாக்குப்போக்குகளால் தள்ளிவைக்க முயற்சி செய்கிறார்கள் அல்லது அரை மனதுடன் காரியங்களைச் செய்கிறார்கள். அத்தகைய அல்லாஹ் கூறுகிறான், அவர்கள் ஆன்மீக ரீதியில் "செவிடன் ஊமை மற்றும் குருடர்" ஆகாத வரை "அவர்களின் இதயங்களில் ஒரு நோய் அதிகரிக்கிறது". அத்தகையவர்கள் உடல் ரீதியாக உயிருடன் இருந்தாலும் ஆன்மீக ரீதியில் இறந்தவர்கள். வாழ்க்கை என்பது ஒரு இயக்கம், செயல்பாடு, உங்கள் தீமைக்கு எதிராக போராடுவது மற்றும் போராடுவது (கீழ் நஃப்ஸ்) - இது சூராவின் செய்தி. குர்ஆனைப் படிப்பது மற்றும் தஃபஸீரைப் பார்ப்பது போல் படிப்பது சிறந்தது.வஅல்லாஹு அலெம்

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itsrattysworld · 1 year ago

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Without Prejudice Housing For Women Devonshires Solicitors Breaches Must Be Exposed Via HMCTS CPS CJS IOPC JCIO BSB SRA CCMCC MOPAC HMPPS CLCC DBS Career Criminals Based On The Monetization Of YouTube Video With Metropolitan Police Nigel Pearce Sir Mark Rowley Sign Book A New Met For London In Brixton Therefore Those Involve In Trying To Section Murder Kidnap Me 30/10/17 To Deborah Agnes…

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loverandservantoftheahlulbayt · 1 year ago

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🍃🕊🍃 The Battle of Basra part 2

(the battle of Camel)

The Second Civil War in Islam

Standing in front of the enemy host at close range, Muslim ibn Abdullah opened the Qur’an, and said: “I will read a passage from the Book of God so that you will know what are His commandments and Prohibitions.” His speech, however, was interrupted by the archers of the enemy who shot arrows at the copy of the Qur’an he was reading. While he was trying to protect the copy of the Qur’an, one of the slaves of Ayesha crept up toward him, attacked him and killed him.

The body of Muslim ibn Abdullah was brought before Ali, and was placed on the ground. Ali was lamenting his death when another body, that of one of his warriors who was shot and killed with arrows by the army of Basra, was brought before him. He tried to remove the arrows from the corpse but he had not removed many when more bodies of his soldiers, riddled with arrows, arrived and were stacked before him in full view of the two armies. The rebels were practicing archery at Ali's army.

Tabari says in his History, (vol. III, p. 522) that when Ali saw these bodies in front of him, he said:

“Now it is lawful to fight against them.”

Then Ali lifted his hands toward heaven, and prayed:

“O Lord! Be Thou a Witness that I have left nothing undone to preserve peace among Muslims. Now there is no choice left for me but to allow my army to defend itself from unprovoked attacks. We are Thy humble slaves. Bestow Thy Grace and Thy Mercy upon us. Grant us victory over the enemy but if it is Thy pleasure to grant it to him, then grant us the crown of martyrdom.”

Ali concluded his prayer, and then turning toward his troops, addressed them thus just before giving them the signal to fight:

“O Muslims! do not be the first to strike at your adversary; let your adversary be the first to strike at you. Once he does, then you have to defend yourselves. If God gives you victory over your enemies, then remember that they are also Muslims. Therefore, do not kill the wounded among them. If they run from the field, do not pursue them, and let them save their lives. If you capture prisoners, do not kill them. Do not mutilate the dead, and do not rob them of their armor or weapons or other valuables which you may find on their persons. Do not plunder their camp, and do not molest their women even if they use foul and abusive language against you or your leaders. But above all things, do not be unmindful, at any time, of the presence of your Creator in your life. You are in His sight every moment.”

The two armies then charged at each other. The rebels had already lost Zubayr, one of their two generals, through desertion. The other general, Talha, was also destined to meet a fate similar to Zubayr's. Abul Fida, the historian, says that Marwan asked his slave to cover him so that he would not be seen. When the slave covered him, he strung an arrow to his bow, aimed it at Talha, and said to his slave:

“I saw this man (Talha) during the days when Uthman was besieged in his house. He was inciting and urging the crowd to enter the house, and to kill him. But today he wants vengeance for his blood. How touching! He truly loved Uthman. Here, I will give him a reward for that love. He richly deserves a reward. After all, such love must not go unrewarded.”

Marwan released the arrow. It was a fatal shot that caught Talha in the thigh, and he limped to his death in the rear of the army.

Ibn Saad

In the battle of the Camel, Talha was on his horse beside Ayesha when Marwan shot an arrow at him which transfixed his leg. Then Marwan said: “By God, now I will not have to search for the man who murdered Uthman.” (Tabaqat, vol. III, p. 223)

Hakim

Ibrahim ibn Muhammad ibn Talha said that Marwan bin al-Hakam killed his grandfather (Talha) with an arrow in the battle of the Camel. Mustadrak)

Sir John Glubb

Zubair was a first cousin of the Prophet. His mother had been the sister of Mohammed's father. Zubair and Ali had known one another and worked together all their lives. When they now met between the lines of their respective armies, Ali asked Zubair if he remembered this and that occasion when they had both been young, and when both were filled with passionate religious zeal and personal devotion to Mohammed; how the Apostle of God had said this and Ali or Zubair had said that. What wonderful times those had been. Zubair was moved to tears and swore that he would never oppose Ali with force. Ali had the reputation of being a persuasive speaker.

When the fighting was joined, Zubair, in compliance with his oath, withdrew from the battlefield. Wandering in a desert valley, a little way from the battle-field, he was apparently encountered and killed by some passing straggler.

Thus futilely and ignominiously died one of the great early heroes of Islam. Meanwhile, Talha had been wounded by an arrow and was carried back to Basra where he died soon after. (The Great Arab Conquests, p. 320, 1967)

Zubayr and Talha perished for the most dubious of causes. It appears that they were aware that the cause for which they were going to fight, was not theirs, and it was not just. Both of them had been among the leading heroes of the early days of Islam but in the battle of Basra, their heroism abandoned them. They showed no heroism, and they died like sheep. The only explanation for this can be that their morale had collapsed, and they were defeated even before the battle began. Theirs was a moral defeat.

Actually, Talha and Zubayr had walked into an impasse. At one time, they were very eager to get rid of Uthman. They cast the die and they lost. After the death of Uthman, sojourn in Medina would, in fact, be very perilous for them. They could find no exit from the impasse except by shouting that they were seeking vengeance for the blood of Uthman.

Arresting the murderer(s) of Uthman was the duty of the lawfully constituted authority which was existing, and which had declared that it was going to investigate the case. But this is precisely what Talha and Zubayr were afraid of. They did not want any investigation. Their only chance of saving their own necks was to throw the state into turmoil, and to keep it in turmoil.

In this attempt they were successful. They “succeeded” in the sense that they did not allow Ali to investigate the murder of Uthman, and instead, they compelled him to grapple with their rebellion.

It's amazing that Talha and Zubayr, early converts to Islam and companions of the Prophet that they were, could break their solemn pledge so casually as they did. If they really believed that Ali was implicated in the murder of Uthman, they ought to have said so in the Prophet's Mosque in the assembly of all Muhajireen and Ansar instead of taking the oath of loyalty to him.

But they did not, and they took the oath of loyalty. As long as they had hope that Ali would appoint them governors, they kept quiet. But as soon as they lost that hope, they broke their pledge, and rose in rebellion. A rebellion was the only way in which they could prevent Ali from investigating the murder of Uthman.

If Talha and Zubayr had been sincere in seeking vengeance for the murder of Uthman, there is one thing they could have done. They could have told Ali that they were going to set a deadline for him to investigate the case of Uthman, and he had to apprehend the criminals before that deadline. But they didn't set such a deadline; instead, they rose in rebellion behind the screen of seeking vengeance for the murder of Uthman.

Some historians say that Ali lamented the death of both Zubayr and Talha. If he did, recollection must have come to him of the glorious beginning and the inglorious end of these two heroes of primitive Islam. Talha and Zubayr paid a rather high price for their unprincipled ambition, and as the modern Arabic expression goes, they “choked on their own frustration.”

With Talha and Zubayr thus eliminated, the camel on which Ayesha rode, became the rallying point of the army of Basra. Her soldiers fought fiercely and with determined bravery, and they made themselves a living rampart around her camel. One warrior held its reins in his hand. Ali's famous captain, Malik ibn Ashter, cut his arm at the elbow. Immediately, another warrior took the place of the first, and held the reins of the camel in his hand. Malik cut his arm also. A third champion stepped in, and he too lost his arm. This went on until the severed arms were piled high in front of the camel.

All around Ayesha's camel, men were attacking each other, and were dying. Ayesha, sitting in the litter on top of the camel, was urging her warriors to defend her, and to attack and kill the enemy who had killed their innocent khalifa, Uthman. Each time, they heard her voice, they were inspired to make a greater effort. They were striking deadly blows at the enemy not only to defend the Mother of the Faithful but also to avenge the death of Uthman.

Malik was still playing his little game of cutting the arms of all those men who held the reins of Ayesha's camel. Presently he spotted Abdullah bin Zubayr, the fire-eater of the Makkan army, and the darling of Ayesha, brandishing his sword. He was the “prime mover” of the battle of Basra in which thousands of Muslims were killed. If it were not for his incendiaries, the battle of Basra might never have been fought.

Malik forgot Ayesha's camel, and lunged viciously at Abdullah bin Zubayr, knocking him down on the ground. As he pointed his sword toward his throat, an anguished cry escaped from Ayesha who thought that he (Malik) was going to kill him (her nephew). In panic, she screamed: “O save Abdullah or else Malik will kill him.”

But who was there in the rebel army who could save Ayesha's nephew from Malik? Whoever came close to save him, was himself killed. There was only one man who could save Abdullah, and that was Malik himself. When he heard Ayesha's agonized cry, he said to Abdullah: “I am tempted to run you through with my sword but I give you your life because of your kinship with the Apostle of God.”

Malik spared the life of Abdullah bin Zubayr more in contempt than in pity. The latter stood up from the dust, and unnerved as he was by this brush with death, rapidly put himself out of the range of Malik's sword, with the resolution of never to be caught by him again.

Malik returned to the sport of severing the arms of the rebels. But they were not dismayed by the fear of losing their arms to him. Ayesha was encouraging them as she kept shouting: “Be blessed, my sons! glory to you for defending your mother so gallantly.”

Eventually Malik got tired of cutting the arms of men, and he decided to put an end to the game which had lasted much too long. He planted his feet at the bodies of the dead, aimed a blow of his irresistible sword, and killed Ayesha's camel.

The camel fell bespattering all around it with its blood, and Ayesha's howdah fell to the ground with it. But she was not hurt. Ali immediately sent Ayesha's brother, Muhammad ibn Abu Bakr, and Ammar ibn Yasir, to put the howdah on the ground, and told him to escort his sister to the house of the widow of a certain noble of Basra.

Ayesha's camel was the visible emblem for which the army of Basra was fighting. When it was killed, the “emblem” disappeared. Suddenly the army of Basra had nothing for which to fight, and it began to come apart – visibly. Everyone in it began to flee every which way.

In their flight, the soldiers forgot even Ayesha for whom they were fighting so heroically only a little earlier. Soon nothing was left on the battlefield except the dead and the wounded. Since Ali had forbidden his army to pursue the fugitives, most of the rebels were able to escape, and the battle was practically over.

Ali promulgated once again the orders he had issued before the battle that the dead were not to be robbed or mutilated; the enemy camp was not to be plundered; and those combatants who had surrendered, were not to be killed. He maintained that his own army must set an example of gentleness, restraint, decency and uprightness as the basic values underpinning a genuinely Islamic military organization.

Sir John Glubb

The battle of the Camel was fought in December 656. As soon as the enemy withdrew, Ali gave orders that there should be no pursuit and that killing should immediately cease. When Ali entered Basra, he endeavored to conciliate all parties. The defeated army was treated with generosity. Ali urged that bygones be bygones, for he was of a mild and generous, perhaps an easy-going nature and wished to reunite the empire rather than revenge himself upon his enemies.” (The Great Arab Conquests, p. 322, 1963)

Ali was generous, and he wanted to reunite the empire and the umma (people) of his master, Muhammad; but he was not “easy-going” as Sir John Glubb imagines. The reason he did not chastise the rebels was that he had an extreme hatred of bloodshed in general, and of intra-Muslim bloodshed in particular.

He also forbore from destroying the rebel city of Basra for the same reason, viz., his belief in the sanctity of the Muslim blood. Incidentally, no one else among his contemporaries shared this belief with him. They were not squeamish like him about shedding Muslim blood; they shed it, and torrents of it.

Ayesha interceded with Ali for her nephew and adopted son, Abdullah bin Zubayr, and begged him to pardon him. Ali said: “Pardon Abdullah bin Zubayr alone? There is pardon for everyone.”

Ali released not only Abdullah bin Zubayr but also such unconscionable enemies as Marwan bin al-Hakam, Walid bin Aqaba, Abdullah bin Aamir, and all the other Umayyads.

Nowhere in the entire history of the world has a conqueror treated his defeated enemy as generously as Ali, before or since. In granting amnesty to the rebels, he was, once again, imitating his late friend and master, Muhammad, the blessed Apostle of God, who had also pardoned the polytheists of Makkah, among them his most rabid enemies, when he conquered that city. Ali walked in the footsteps of Muhammad, and he lived in imitation of his sainted life.

A few days later, Ayesha was ready to travel. Upon her request, Ali sent her to Makkah. Her brother, Muhammad, went with her. In Makkah, she performed Umra, and then she went to Medina.

Ayesha has the reputation of being highly knowledgeable in matters of religion, and she was also a muhadittha, i.e., a narrator of the traditions of the Prophet. Being so knowledgeable, is it possible that she did not know that she had no right to seek vengeance for Uthman's blood?

Vengeance-seeking is the business of the injured party, and imposing penalty upon the offender(s) is the duty of the government. Ayesha was neither related to Uthman in any way nor she was a representative of the government of the Muslims. And yet she challenged the lawful government in the name of vengeance, and pushed an immense number of Muslims into the flames of war. Her obsession with war made thousands of children orphans, and thousands of women widows.

A certain woman, one Umm Aufa al-Abdiyya, once asked Ayesha: “O mother of believers, what is your opinion about a woman who kills her own child?” Ayesha said that such a woman would be thrown into hell. Umm Aufa further asked: “What will happen to a woman who killed more than 20,000 of her children at one time and one place?” Ayesha was incensed at the insinuation, and yelled scram at Umm Aufa. (Iqd-ul-Farid, vol. III, p. 108).

Some members of Ayesha's own family wished she had never led armies and fought battles. On one occasion, she sent a messenger to her nephew, Ibn Abil-Ateeq, asking him to send his mule to her for riding. When her nephew received the message, he said to the messenger:

“Tell the mother of believers that by God, we have not washed the stains of the blood shed in the battle of the camel yet. Does she now want to start a battle of the mule?” (Baladhuri in Ansab al-Ashraf, vol. I, page 431)

Ibn Abil Ateeq's remark was prompted in jest. But in 669 the day actually came when Ayesha rode a mule in another “campaign.” When the coffin of Imam Hasan was brought to the mausoleum of his grandfather, Muhammad Mustafa, for burial, Marwan bin al-Hakam and other members of the Banu Ummaya appeared on the scene, in battledores. They were going to prevent the Banu Hashim from burying Imam Hasan beside his grandfather. The Umayyads were not alone; Ayesha, the mother of believers, came with them, riding a mule!

Ayesha may have lost the battle in Basra but she “won” the “battle” in Medina. Hasan could not be buried with his grandfather because of her and Umayyad opposition, and he was buried in the cemetery of Jannat-ul-Baqi.

There is no way to rationalize the roles Ayesha, Talha and Zubayr played after the death of Uthman. The fact that they were famous personalities in the history of the Muslims, does not change or affect the roles they played. An error does not become less reprehensible because some important person committed it. An error remains an error regardless of who committed it.

The wives of the Prophet were especially expected to be discreet in everything they said or did. After all, they had to be models before the umma of exemplary deportment and decorum. A lapse from excellence may be condoned in the wives of the commoners but not in them. Addressing them, Qur’an says:

O consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for God. (Chapter 33; verse 30)

Some historians have made an attempt to cushion the trauma of these events for the future generations, by claiming that the deeds of the “Companions of the Camel” were merely a minor “error of judgment.” Tens of thousands of Muslims perished in the battle of Basra for no reason other than a minor error of judgment on the part of the “Companions of the Camel!”

Reference has already been made, in an earlier chapter, to the mysterious and mythical “Abdullah bin Saba,” who was, according to many Sunni historians, the real “catalyst” in the assassination of Uthman. The same historians found it necessary to explain some other perplexing and uncomfortable events by “recycling” him. This is perhaps the earliest extant example in history of recycling.

According to these historians, Abdullah bin Saba and his followers looked at peace as their nemesis. They were convinced that if Ali's overtures for peace were successful, then they would become its first casualties. Therefore, the only guarantee that they could find for their own safety, was in the civil war of the Muslims.

It was with this understanding, so say the Sunni historians, that Abdullah bin Saba and his party, attacked at night, the two armies, simultaneously. In the darkness, neither side could see or recognize the real agents provocateurs, and each side was convinced that the other had started the battle.

The invention of Abdullah bin Saba was dictated by the pragmatic necessity for the window-dressing of some embarrassing passages in history. An ingenious invention indeed but unfortunately for the window-dressers of history, and for the apologists of the “Companions of the Camel,” Abdullah bin Saba does not answer all the questions on their conduct.

For example, was it Abdullah bin Saba who violated the truce with Uthman ibn Hunaif, and who attacked Basra at night, captured it, seized its treasury, and killed more than 600 Muslims in the city? And was it Abdullah ibn Saba who threatened to kill Uthman ibn Hunaif, brutalized him, drove him out of his home, and banished him from Basra?

And how is it that when Ali sent Abdullah ibn Muslim with a copy of Qur’an to warn the rebels that they would merit the displeasure of God if they chose war in preference to peace, they shot arrows at the Book, and they killed him (Abdullah ibn Muslim, the carrier of Qur’an)? Was it Abdullah bin Saba who killed him?

And who was it who was practicing archery at Ali's army? The archers in the rebel army had killed more than twenty young men in his army before he allowed them to fight. Were these archers killing Ali's soldiers without the knowledge of Ayesha, Talha and Zubayr? If they were, did the “triumvirs” do anything to restrain them?

Ayesha lived for many years after the battle of Basra but she never referred to Abdullah bin Saba and his role as the catalyst of war. She often said that she wished that she had died long before that battle in which many thousands of Muslims were killed. If Abdullah bin Saba had been a historical figure, she would have scourged him for the carnage in the battle of Basra. Abdullah bin Saba was created a long time after the battle of Basra, and the death of Ayesha.

If Abdullah bin Saba had been a historical character, he would have been, very much, in the center of the events and the news of the times, after playing such an “outstanding” role in the early history of Islam. Was he not present in the battles of Siffin and Nehrwan? Didn't he trigger those two battles also after he had had such success in Basra? And didn't Muawiya and the Kharjis also become victims of his intrigues? Whatever happened to such an important, if sinister, character in the history of the Muslims?

Abdullah bin Saba was an entirely synthetic and an ad hoc character. He was designed especially by the admirers and partisans of some important personages in the early history of the Muslims. Their aim was to protect the reputation, and also, if possible, to mask the identity, of these personages.

These latter were actually responsible, first, for the assassination of Uthman, the third khalifa; and then, for the outbreak of the Second Civil War in Islam – the battle of Basra or the battle of the Camel. They hoped that the reputation of the personages in question would become safe from the judgment of history if they could foist the blame for these events upon Abdullah bin Saba.

Abdullah bin Saba, it appears, was a most remarkable man in the history of the Muslims. He succeeded, first, in dragging to Basra, such “unwilling” leaders as Ayesha, and such “peace-loving” generals as Talha, Zubayr, Abdullah bin Zubayr, and Marwan, with their whole army, all the way across the vast Arabian desert, and then, in coaxing them to launch an attack on Ali's army. Muslims were not only eager to obey him; they were also eager to die for him, and many did, in the battle of Basra. He must have been highly charismatic. One cannot help admiring his gumption and his amazing powers.

But notwithstanding all his charisma, and his abilities and capacities, Abdullah bin Saba appears to have been a shy man. This is proven by the fact that he was “allergic” to publicity. Immediately after the battle of Basra, he plunged into obscurity, and never surfaced again. He perhaps died unsung and un-mourned. It is even possible that the “midwives” who were present at his birth, were also present at his “funeral,” and they were of the opinion that his mission was accomplished, and that they could give him a burial, never to exhume him again.

The battle of Basra or the battle of the Camel is one of the greatest tragedies in the history of Islam. It struck the death blow to the unity of the Muslim umma, and Islam never recovered from its trauma. Many Muslim historians tell the story of the battle of Basra but when doing so they try to soft-pedal some vital issues, and they try to obfuscate the reader. Their reason for doing so is that the rebel leaders in the battle of Basra, were “Companions” of the Prophet, and therefore, they must be exonerated of all guilt or crime. After all, their “special status,” they say, entitles them to such treatment.

But the loyalty of a historian must be to truth, and not to persons, even if they are “Companions” of the Prophet. The duty of a historian is to state facts. He may analyze facts, interpret them, and establish generalizations resting on them but he must never tamper with them. He must enable the reader to judge for himself the merits of a companion of the Prophet on the basis of his “track record” instead of trying to put up a smoke-screen of slick words to hide the “warts” on his face. The failure of a historian to do this means that he is suppressing Truth which is the same thing as broadcasting Falsehood!

If the battle of Basra had not been fought, then the battles of Siffin and Nehrwan also would not have been fought. The seeds of dissension in Islam were sown and they burgeoned in the battle of Basra. If Ayesha, Talha and Zubayr had not challenged the lawful sovereign of the Muslims, the doors of schism in Islam would never have been opened.

The rebel leaders were free agents. Their choice was determined by their own personal blend of ambition, hatred, guilt and jealousy. It was not principle that prompted them but chagrin, self-interest and the lust for power posing as altruism. Their bellicosity proved counter-productive not only for the Muslims but also for themselves.

Did Muslim historians ever pause to reflect what might have happened if the “triumvirs” of Basra had been victorious in their battle against Ali? Two things would have happened in the event of their victory, viz.,

(1) seething with hatred as they were, they would have done in A.D. 656 in Basra what Yazid the son of Muawiya did in A.D. 680 in Kerbala, i.e., they would have massacred all members of the family of Muhammad Mustafa, the Messenger of God; and

(2) after their victory over Ali, they would have confronted Muawiya bin Abu Sufyan, the governor of Syria, in a new alignment of forces.

In this new alignment, Ayesha, Talha and Zubayr would have been on one side, and Muawiya and Amr bin Aas, on the other. The Muslim world would have been divided into these two hostile camps, and in the following struggle for hegemony, the two sides would have decimated each other.

It should be borne in mind by the reader that none of the antagonists in this new and theoretical equation, was “handicapped” such as Ali was, by his humanity and restraint, and also by his extreme aversion to bloodshed. Therefore, war between them would have been savage and ruthless, and untrammeled by any “inhibitions” for the sanctity of the Muslim blood. The Muslim world would have been deluged in blood leaving a vast power vacuum. Into this vacuum would have marched the emperor of the Byzantines with his army, and would have snuffed the light of Islam out!

The “triumvirs” had deliberately and recklessly courted war that could escalate into a major catastrophe for the Muslim umma. From this possible catastrophe, it was the skill, the vision, the humanity and the statesmanship of Ali that saved the umma of Muhammad. May God bless him and all other members of the Ahlul-Bayt of Muhammad.

It is also claimed by some historians that the “Companions of the Camel” regretted what they had done, and they had sincerely “repented;” therefore, they are innocent of all guilt. It is entirely possible that the Companions of the Camel needed catharsis – the ritual of “repentance”– to purge them of their sense of guilt. But no proof of their “repentance” has come down to us. Ali had offered redemption to them, not once but repeatedly, and they had turned it down.

If the Companions of the Camel repented, then it is for God alone to accept their repentance. God will accept their repentance if they were sincere. But acceptance by God of their repentance will not become known to us until the Day of Judgment.

The historian's job, as stated earlier, is only to isolate Truth from the mass of falsehood in which it may be hidden, and then to state it, with clarity and precision. He should interpret facts but he must not suppress them or invent them or distort them out of his fear lest they reflect an unflattering image of his favorite character(s) in the history of Islam.

After the battle, Ali said prayers for the dead of the two armies, and ordered his men to bury all the corpses lying on the battle-field. His orders to them were to show respect to the dead Muslims whether they were friends or foes. It was only when all dead Muslims were given a burial, that he could turn his attention to other matters.

Ali Enters Basra

The historian, Masudi, “the Herodotus of the Arabs,” has appended, in his book, The Golden Meadows, the following vignette of Ali's army when it was entering Basra. It is also a sidelight on his military organization, and the place of the Ansar in it.

A distinguished citizen of Basra told me that when he heard that the conquering army was approaching the main gate of the city, he climbed on top of the ramparts to see it, and this is what he saw:

There were many formations of cavalry and infantry in the army of Medina though the army itself was rather small. Marching at the head of a contingent of cavalry, the first one that entered Basra, was an elderly horseman. A sword was hanging by his side, and he was carrying the standard of the unit he was leading. I inquired from the people around me who he was and they told me that he was Abu Ayub Ansari, the friend and one-time host in Medina, of Muhammad Mustafa, the Messenger of God. His contingent of 1000 cavaliers comprised the warriors of the Ansar.

Behind them, there was another rider. He was wearing a pale yellow turban and a white robe. He carried a bow on his right shoulder, and the standard of his unit was in his left hand. He too rode at the head of 1000 cavaliers, and they too were the Ansar. He was, I learned, Khuzaima ibn Thabit Ansari.

The third officer was riding a powerful bay. He wore a white turban, carried a sword and a bow, and led a contingent of 1000 horsemen. He was Abu Qatada ibn Rabi'i Ansari.

The fourth officer rode a beautiful white charger. His dress was white and his turban was black. He appeared to be a man of great dignity and distinction, and he inspired respect and reverence among all beholders. He was very old but he had a military bearing. He was reading Qur’an as he rode toward the city. A sword was suspended by his side, and a bow hung from his right shoulder. Behind him there were 1000 horsemen. They were mostly elderly men, and they all carried long spears in their hands.

When I inquired who he was, I was told that he was Ammar ibn Yasir, the friend and beloved of Muhammad Mustafa and Ali ibn Abi Talib. Riding behind him were both the Muhajireen and the Ansar, and many of them were the veterans of Badr.

My eye was next caught by a most handsome man. He was riding a spirited roan. His dress was white and his turban was black. He was Abdullah ibn Abbas, the first cousin of Muhammad Mustafa and Ali ibn Abi Talib. With him were his brothers and his nephews.

By this time, most of the cavalry had entered Basra, and it appeared to me that the last two detachments were approaching the city gate. Presently, the first of them came up. At its head rode a horseman of powerful build. He was in full battle-dress, and he struck terror into the hearts of all those who saw him. He was carrying a black banner in his right hand, and a spear in his left.

He appeared to be the standard-bearer of the army or some other high-ranking officer. My guess was right. He was Malik ibn Ashter, the Chief of Staff of the army of Medina, and the greatest swordsman that the Arabs ever produced. No adversary who ever faced him, escaped him. He led four thousand warriors of both cavalry and infantry.

The last man to pass in review was a cavalier who was radiant like the sun. On his right and left, there were two young men, each radiant like the full moon. All three were dressed in black. The proud and prancing horses they were riding, were also black. Another young man carrying a lance, rode ahead of them.

The man in the center, I learned, was the general of this army - Ali ibn Abi Talib. The two young men on his right and left, were his sons, Hasan and Husain - the apples of the eyes of Muhammad, the Apostle of God. The young man who was riding ahead of them, was also his son, Muhammad ibn Hanafiyyah.

Behind them, there were several other formations of men in arms. They were bringing up the rear-guard of the army. Among them were the sons of Jaafer Tayyar, the sons of Aqeel ibn Abi Talib, and the other young men of Banu Hashim. They were the last horsemen to enter Basra.

Ali dismounted from his horse at the gate of the great Mosque of Basra. He went into the mosque, offered his prayers, and thanked God for His bounties, and for the gift of victory.

The citizens of Basra had gathered in the court of the mosque awaiting Ali's arrival. Presently he came out of the mosque to address them. He reproved them for their mindless conduct throughout the campaign, and said to them:

“You were the followers of a beast. When it bellowed you obeyed it; when it was killed, you all fled, and were scattered.”

Then Ali took the pledge of loyalty from the citizens of Basra. He advised them to obey God and His Messenger at all times, and never again to act like dumb sheep.

From the Mosque, Ali went to the treasury. The treasury had been plundered. He ordered all stolen property to be returned to the treasury immediately. When he paid a second visit to the treasury a little later, he noticed pieces of gold and silver piled high on the ground. He looked at these little hills of gold and silver, and said: “Try to tempt someone else.” He then ordered the treasurer to distribute everything to the troops. The treasurer distributed everything, and nothing was left in the treasury.

For some mysterious reason, Ali and the Ansar were en rapport from the beginning. And for reasons just as mysterious, the Ansar could never cotton to the Quraysh. There was little, if any, cordiality between the Quraysh and the Ansar.

It was not until Ali became caliph that the Ansar could play, for the first time since the death of their friend, Muhammad, a meaningful role in the government of the Muslims. Ali appointed them to the highest positions in the empire – both as generals in the army and as governors of the provinces. In both spheres, the Ansar distinguished themselves by their ability and integrity.

Ali offset the “provincial” character of the caliphate by “de-Qurayshisizing” the administration when he restored the rights of the Ansar to them. In his government, a man did not have to be a Qurayshi to rise to high position. Any man – whether or not he was a Qurayshi - could rise to the highest positions during Ali's caliphate, if he could present two “credentials” – character and ability.

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