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  • riyad-as-salihin
    18.04.2021 - 12 minutes ago

    Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 30

    Chapter: Good Words to be Uttered before a dying Person and his Family

    Abu Hurairah (May Allah be pleased with him) reported:

    The Messenger of Allah (ﷺ) said: "Allah, the Exalted, says: 'I have no reward except Jannah for a believing slave of Mine who shows patience and anticipates My reward when I take away his favourite one from the inhabitants of the world."' [Al-Bukhari].

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  • muktoprithibi
    18.04.2021 - 34 minutes ago
    #Recitation Holy Books #ZABUR#Tawrat#Bible#Quran
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  • ayatchannel
    18.04.2021 - 44 minutes ago

    ﴿ قُلْ هُوَ اللَّهُ أَحَدٌ ۝ اللَّهُ الصَّمَدُ ۝ لَمْ يَلِدْ وَلَمْ يُولَدْ ۝ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ۝ ﴾

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  • ayatchannel
    18.04.2021 - 45 minutes ago

    وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no

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  • deenbot
    18.04.2021 - 1 hour ago
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  • dailytafsirofquran
    18.04.2021 - 1 hour ago

    Tafsir Ibn Kathir: Surah Al-Fil Ayah 1-5

    Revealed in Makkah

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

    1 Have you not seen how your Lord dealt with the Owners of the Elephant?

    2 Did He not make their plot go astray?

    3 And He sent against them birds, in flocks (Ababil).

    4 Striking them with stones of Sijjil.

    5 And He made them like `Asf, Ma'kul.

    This is one of the favors Allah did for the Quraysh. He saved them from the People of the Elephant who had tried to tear down the Ka`bah and wipe out all traces of its existence. Allah destroyed them, defeated them, thwarted their plans, made their efforts in vain and sent them back routed. They were people who were Christians, and thus, their religion was closer to the True Religion (Islam) than the idolatry of the Quraysh. However, this was a means of giving a sign and preparing the way for the coming of the Messenger of Allah. For verily, he was born during that same year according to the most popular opinion. So the tongue of destiny was saying,

    "We will not help you, O people of Quraysh, because of any status you may have over the Ethiopians (Abyssinians). We are only helping you in order to defend the Ancient House (the Ka`bah), which We will honor, magnify, and venerate by sending the unlettered Prophet, Muhammad , the Finality of all Prophets.''

    A Summary of the Story of the People of the Elephant

    This is the story of the people of the Elephant, in brief, and summarized.

    It has already been mentioned in the story of the People of the Ditch that Dhu Nuas, the last king of Himyar, a polytheist -- was the one who ordered killing the People of the Ditch. They were Christians and their number was approximately twenty thousand. None of them except a man named Daws Dhu Thalaban escaped. He fled to Ash-Sham where he sought protection from Caesar, the emperor of Ash-Sham, who was also a Christian.

    Caesar wrote to An-Najashi, the king of Ethiopia (Abyssinia), who was closer to the home of the man. An-Najashi sent two governors with him: Aryat and Abrahah bin As-Sabah Abu Yaksum, along with a great army. The army entered Yemen and began searching the houses and looting in search of the king of Himyar (Dhu Nuwas). Dhu Nuwas was eventually killed by drowning in the sea.

    Thus, the Ethiopians were free to rule Yemen, with Aryat and Abrahah as its governors. However, they continually disagreed about matters, attacked each other, fought each other and warred against each other, until one of them said to the other,

    "There is no need for our two armies to fight. Instead let us fight each other (in a duel) and the one who kills the other will be the ruler of Yemen.''

    So the other accepted the challenge and they held a duel.

    Behind each man was a channel of water (to keep either from fleeing). Aryat gained the upper hand and struck Abrahah with his sword, splitting his nose and mouth, and slashing his face. But Atawdah, Abrahah's guard, attacked Aryat and killed him. Thus, Abrahah returned wounded to Yemen where he was treated for his injuries and recovered. He thus became the commander of the Abyssinian army in Yemen. Then the king of Abyssinia, An-Najashi wrote to him, blaming him for what had happened (between him and Aryat) and threatened him, saying that he swore to tread on the soil of Yemen and cut off his forelock. Therefore, Abrahah sent a messenger with gifts and precious objects to An-Najashi to appease him and flatter him, and a sack containing soil from Yemen and a piece of hair cut from his forelock. He said in his letter to the king,

    "Let the king walk upon this soil and thus fulfill his oath, and this is my forelock hair that I send to you.''

    When An-Najashi received this, he was pleased with Abrahah and gave him his approval.

    Then Abrahah wrote to An-Najashi saying that he would build a church for him in Yemen the like of which had never been built before. Thus, he began to build a huge church in San`a', tall and beautifully crafted and decorated on all sides. The Arabs called it Al-Qullays because of its great height, and because if one looked at it, his cap would be in danger of falling off as he tilted his head back.

    Then Abrahah Al-Ashram decided to force the Arabs to make their pilgrimage to this magnificent church, just as they had performed pilgrimage to the Ka`bah in Makkah. He announced this in his kingdom (Yemen), but it was rejected by the Arab tribes of Adnan and Qahtan.

    The Quraysh were infuriated by it, so much so that one of them journeyed to the church and entered it one night. He then relieved himself in the church and ran away (escaping the people). When its custodians saw what he had done, they reported it to their king, Abrahah, saying;

    "One of the Quraysh has done this in anger over their House in whose place you have appointed this church.''

    Upon hearing this, Abrahah swore to march to the House of Makkah (the Ka`bah) and destroy it stone by stone.

    Muqatil bin Sulayman mentioned that a group of young men from the Quraysh entered the church and started a fire in it on an extremely windy day. So the church caught on fire and collapsed to the ground. Due to this Abrahah prepared himself and set out with a huge and powerful army so that none might prevent him from carrying out his mission.

    He took along a great, powerful elephant that had a huge body the like of which had never been seen before. This elephant was called Mahmud and it was sent to Abrahah from An-Najashi, the king of Abyssinia, particularly for this expedition.

    It has also been said that he had eight other elephants with him; their number was also reported to be twelve, plus the large one, Mahmud -- and Allah knows best.

    Their intention was to use this big elephant to demolish the Ka`bah. They planned to do this by fastening chains to the pillars of the Ka`bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka`bah all at one time.

    When the Arabs heard of Abrahah's expedition, they considered it an extremely grave matter. They held it to be an obligation upon them to defend the Sacred House and repel whoever intended a plot against it. Thus, the noblest man of the people of Yemen and the greatest of their chiefs set out to face him (Abrahah). His name was Dhu Nafr.

    He called his people, and whoever would respond to his call among the Arabs, to go to war against Abrahah and fight in defense of the Sacred House. He called the people to stop Abrahah's plan to demolish and tear down the Ka`bah. So the people responded to him and they entered into battle with Abrahah, but he defeated them.

    This was due to Allah's will and His intent to honor and venerate the Ka`bah.

    The army continued on its way until it came to the land of Khatham where it was confronted by Nufayl bin Habib Al-Kath`ami along with his people, the Shahran and Nahis tribes.

    They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him the way to Al-Hijaz.

    When they approached the area of At-Ta'if, its people -- the people of Thaqif -- went out to Abrahah. They wanted to appease him because they were fearful for their place of worship, which they called Al-Lat. Abrahah was kind to them and they sent a man named Abu Righal with him as a guide.

    When they reached a place known as Al-Mughammas, which is near Makkah, they settled there. Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to Abdul-Muttalib. The leader of this particular expedition was a man named Al-Aswad bin Mafsud.

    According to what Ibn Ishaq mentioned, some of the Arabs used to satirize him (because of the part he played in this historical incident). Then Abrahah sent an emissary named Hanatah Al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah.

    Hanatah went to the city and he was directed to Abdul-Muttalib bin Hashim, to whom he relayed Abrahah's message.

    Abdul-Muttalib replied,

    "By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil, Ibrahim, and if He wishes to prevent him (Abrahah) from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.''

    So Hanatah told him, "Come with me to him (Abrahah).'' And so Abdul-Muttalib went with him.

    When Abrahah saw him, he was impressed by him, because Abdul-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to him, "What do you need''

    Abdul-Muttalib replied to the translator, "I want the king to return my camels which he has taken from me which are two hundred in number.''

    Abrahah then told his translator to tell him,

    "I was impressed by you when I first saw you, but now I withdraw from you after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion and the religion of your fathers, which I have come to destroy and you do not speak to me about it''

    Abdul-Muttalib said to him,

    "Verily, I am the lord of the camels. As for the House, it has its Lord Who will defend it.''

    Abrahah said, "I cannot be prevented (from destroying it).''

    Abdul-Muttalib answered, "Then do so.''

    It is said that a number of the chiefs of the Arabs accompanied Abdul-Muttalib and offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and returned Abdul-Muttalib's camels to him.

    Abdul-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his army.

    Abdul-Muttalib said, while hanging on to the ring of the Ka`bah's door,

    "There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross and their cunning will not be victorious over your cunning by the time morning comes.''

    According to Ibn Ishaq, then Abdul-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the mountains tops.

    Muqatil bin Sulayman mentioned that they left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.

    When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud. He mobilized his army, and they turned the elephant towards the Ka`bah. At that moment Nufayl bin Habib approached it and stood next to it, and taking it by its ear, he said,

    "Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.''

    Then he released the elephant's ear and it knelt, after which Nufayl bin Habib left and hastened to the mountains.

    Abrahah's men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they turned him towards Ash-Sham and he did likewise. Then they turned him towards the east and he did the same thing. Then they turned him towards Makkah and he knelt down again.

    Then Allah sent against them the birds from the sea, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its beak.

    Everyone who was hit by them was destroyed, though not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on the people of the elephant. Nufayl then began to say,

    "Where will they flee when the One True God is the Pursuer For Al-Ashram is defeated and not the victor."

    Ibn Ishaq reported that Nufayl said these lines of poetry at that time,

    "Didn't you live with continued support We favored you all with a revolving eye in the morning (i.e., a guide along the way).

    If you saw, but you did not see it at the side of the rock covered mountain that which we saw.

    Then you will excuse me and praise my affair, and do not grieve over what is lost between us.

    I praised Allah when I saw the birds, and I feared that the stones might be thrown down upon us.

    So all the people are asking about the whereabouts of Nufayl, as if I have some debt that I owe the Abyssinians.''

    Ata' bin Yasar and others have said that all of them were not struck by the torment at this hour of retribution. Rather some of them were destroyed immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khatham.

    Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at every water spring.

    Abrahah's body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they arrived back in San`a'. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim.

    Ibn Ishaq said that when Allah sent Muhammad with the Prophethood, among the things that he used to recount to the Quraysh as blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians. Due to this they (the Quraysh) were allowed to remain (safely in Makkah) for a period of time. Thus, Allah said,

    Have you not seen how your Lord dealt with the Owners of the Elephant?

    Did He not make their plot go astray?

    And He sent against them birds, in flocks (Ababil).

    Striking them with stones of Sijjil.

    And He made them like `Asf, Ma'kul.

    For the Ilaf of the Quraysh, their Ilaf caravans, in winter and in summer.

    So, let them worship the Lord of this House, Who has fed them against hunger, and has made them safe from fear. (106:1-4)

    meaning, that Allah would not alter their situation because Allah wanted good for them if they accepted Him.

    Ibn Hisham said,

    "Al-Ababil are the groups, as the Arabs do not speak of just one (bird).''

    He also said,

    "As for As-Sijjil, Yunus An-Nahwi and Abu Ubaydah have informed me that according to the Arabs, it means something hard and solid.''

    He then said,

    "Some of the commentators have mentioned that it is actually two Persian words that the Arabs have made into one word. The two words are Sanj and Jil, Sanj meaning stones, and Jil meaning clay. The rocks are of these two types: stone and clay.''

    He continued saying,

    "Al-`Asf are the leaves of the crops that are not gathered. One of them is called `Asfah.''

    This is the end of what he mentioned.

    And He sent against them birds, in flocks (Ababil).

    Hammad bin Salamah narrated from Asim, who related from Zirr, who related from `Abdullah and Abu Salamah bin `Abdur-Rahman that they said, (birds Ababil ) "In groups.''

    Ibn `Abbas and Ad-Dahhak both said,

    "Ababil means some of them following after others.''

    Al-Hasan Al-Basri and Qatadah both said, "Ababil means many.''

    Mujahid said, "Ababil means in various, successive groups.''

    Ibn Zayd said,

    "Ababil means different, coming from here and there. They came upon them from everywhere.''

    Al-Kasa'i said,

    "I heard some of the grammarians saying, "The singular of Ababil is Ibil.''

    Ibn Jarir recorded from Ishaq bin Abdullah bin Al-Harith bin Nawfal that he said concerning Allah's statement,

    "This means in divisions just as camels march in divisions (in their herds).''

    It is reported that Ibn `Abbas said,

    "They had snouts like the beaks of birds and paws like the paws of dogs.''

    Ikrimah said commenting on Allah's statement, 

    "They were green birds that came out of the sea and they had heads like the heads of predatory animals.''

    It has been reported from Ubayd bin Umayr that he commented about  "They were black birds of the sea that had stones in their beaks and claws.''

    And the chains of narration (for these statements) are all authentic.

    Striking them with stones of Sijjil.

    It is reported from Ubayd bin Umayr that he said,

    "When Allah wanted to destroy the People of the Elephant, he sent birds upon them that came from sea swallows. Each of the birds was carrying three small stones -- two stones with its feet and one stone in its beak. They came until they gathered in rows over their heads. Then they gave a loud cry and threw what was in their claws and beaks. Thus, no stone fell upon the head of any man except that it came out of his behind (i.e., it went through him), and it did not fall on any part of his body except that it came out from the opposite side.

    Then Allah sent a severe wind that struck the stones and increased them in force. Thus, they were all destroyed.''

    Concerning Allah's statement,

    And He made them like `Asf, Ma'kul.

    Sa`id bin Jubayr said,

    "This means straw, which the common people call Habbur.''

    In a report from Sa`id he said, "The leaves of wheat.''

    He also said,

    "Al-`Asf is straw, and Al-Ma'kul refers to the fodder that is cut for animals.''

    Al-Hasan Al-Basri said the same thing.

    Ibn `Abbas said,

    "Al-`Asf is the shell of the grain, just like the covering of wheat.''

    Ibn Zayd said,

    "Al-`Asf are the leaves of vegetation and produce. When the cattle eat it they defecate it out and it becomes dung.''

    The meaning of this is that Allah destroyed them, annihilated them and repelled them in their plan and their anger. They did not achieve any good. He made a mass destruction of them, and not one of them returned (to their land) to relate what happened except that he was wounded. This is just like what happened to their king, Abrahah. For indeed he was split open, exposing his heart when he reached his land of San`a'. He informed the people of what happened to them and then he died.

    His son Yaksum became the king after him, and then Yaksum's brother, Masruq bin Abrahah succeeded him. Then Sayf bin Dhi Yazan Al-Himyari went to Kisra (the king of Persia) and sought his help against the Abyssinians. Therefore, Kisra dispatched some of his army with Sayf Al-Himyari to fight with him against the Abyssinians. Thus, Allah returned their kingdom to them (i.e., the Arabs of Yemen) along with all the sovereignty their fathers possessed. Then large delegations of Arabs came to him (Sayf Al-Himyari) to congratulate him for their victory.

    We have mentioned previously in the Tafsir of Surah Al-Fath that when the Messenger of Allah approached the mountain pass that would lead him to the Quraysh on the Day of Al-Hudaybiyyah, his she-camel knelt down. Then the people attempted to make her get up but she refused. So, the people said,

    "Al-Qaswa' has become stubborn.''

    The Prophet replied,

    Al-Qaswa' has not become stubborn, for that is not part of her character. Rather, she has been stopped by He Who restrained the Elephant (of Abrahah).

    Then he said,

    I swear by He in Whose Hand is my soul, they (the Quraysh) will not ask me for any matter (of the treaty) in which the sacred things of Allah are honored except that I will agree with them on it. Then he beckoned the she-camel to rise and she stood up.

    This Hadith is of those that Al-Bukhari was alone in recording.

    It has been recorded in the Two Sahihs that on the Day of the conquest of Makkah, the Messenger of Allah said,

    Verily, Allah restrained the Elephant from Makkah, and He has given His Messenger and the believers authority over it. And indeed its sacredness has returned just as it was sacred yesterday. So, let those who are present inform those who are absent.

    This is the end of the Tafsir of Surah Al-Fil, and all praise and thanks are due to Allah.

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  • imamgazzali
    18.04.2021 - 1 hour ago



    There are two modes to make strong religious impulses. 

    (1) Firstly, to give to the mind the sweet taste of rewards and merits of temporal and spiritual matters as result of efforts against passion and to think of the traditions that promised temporal and spiritual rewards of patience..The merits that are gained in having patience in dangers and difficulties cannot be gained otherwise. This should be realised in full. Mind should be given the lesson that satisfaction of carnal desires is short lived but one can gain everlasting supremacy by patience in dangers and difficulties, that dangers and difficulties are short and remain during life time but their rewards will r train for ever. This sure belief is termed Eqin or certain faith and this in turn produces firm determination for patience.

    (2) Secondly, to make religious, feeling habituated to fight passions so that it may have pleasure of victory. In this way, religious impulse is made strong. For this reason the strength of the peasants and soldiers increases as they acquire it by habits. The second medicine is that one should be habituated from childhood to fight against low desires and passions, as a boy, if trained in physical exercises from boyhood becomes an athlete. If it a man gives up fight with passion completely, he becomes weak in religious exercises and becomes unable to control his passions and low desires. This is the medicine in all kinds of patience. One is kept busy in the preparation of procuring food, dress and other necessities of livelihood. But if he can free his mind from these things, he can save himself and the secrets of heaven and earth are disclosed to him. Many a time a good game is earned with little efforts and many a time it cannot be gained with excessive efforts. This depends entirely on the mercy of God and man has got no hand in the matter. But it is true that it is under the control of man to be fit to earn that mercy of God by cutting of all worldly connections. The worldly things attract a man downwards and not upwards to heaven. So the thing which attracts downwards shall have to be cut off.

    The Prophet said: There is breath of your Lord in the days of your life, why don't you face it? There are heavenly causes of the attraction to that breath, as 

    God says: There is provision for you in heaven and what has been promised to you.

    This is an affair of highest order which is not known to us, but we should prepare ourselves to receive that thing. This is like the man who cultivates his field well, plucks out the weeds therefrom and thereafter grows seeds therein. These efforts become fruitless if God does not send rain. The work is sufficient for a peasant if he cultivates the field well, plucks out the injurious things therefrom and grows good seeds therein. So a servant must cultivate his mind well, make it fit for growing seeds of faith and sincerity and then wait for the mercy of God because no year or month passes without the descent of the mercy of God. As rain is expected in the rainy season, so descent of God's mercy is mostly expected in opportune moments and times like the day of Araft, jumma day, the night of blessing, the night of Qadr in Ramadan, the month of Ramadan, the time when sorrows and sufferings or illness comes, the time when people pray in congregation. As there is rain after prayer for rain, so also the rains of the mercy of God from the hidden treasures of God and the rain of Kashf come down. As the vapours rising from mountains and seas from cloud and shower rain, so also feelings come out of soul and shower blessings. But you are far away from this rain as your mind is best with passions and low desires. If these are not removed, the illumination of Ma'arfat or spiritual knowledge will not come out from the recess of heart. It is easier to bring water after digging the bottom of a well than to take it by digging lanes up to.•this well. Likewise the water of mercy that lies hidden in the innermost recess of the heart and which lies covered with refuges like worldly passions must be blown by removing those passions.The great saint Junaid said: It is easy to take journey towards the next world from the world for a believer, but it is difficult to renounce the company of men in order to gain divine love, to take journey towards God. from passions and low desires is very difficult, but it is much more difficult to have patience after living with God. The temptation of having name and fame is very great. Then why will it not be a greater object of test to have Rabubiat or to have the pleasure of the attributes of God in one's  life?

    God says: Say, soul is an order of God. So to love God is an attribute of soul. If it does not love Him, it is the effect of the machination of the devil.

    As soul is a divine thing, the devil tries to misguide it. This soul searches after everlasting things, such things which never come to an end. It seeks such honour as has got no disgrace, such safety as has got no fear, such wealth as has got no want, such perfection as has got no decrease. These are the attributes of God which should be searched by all men. He who searches them attains perfection and honour. 

    For this reason, the Prophet said: Fool is he who follows his passion and dares against God. God mentioned about the disgraceful men in this verse: Never, you love the world and give up the Hereafter. 

    God says: Turn your faces from those who turn away from My remembrance and who do not like except this world's life. God sent down Prophets to reclaim lost humanity and to turn their minds towards the next world. 

    God says: believers, when you are advised to walk swiftly in the path of God, what has become of you that you keep,attached to the world? Are you satisfied with this world in preference to the next world? The enjoyment of this world is nothing but insignificant in comparison with that of the next world.

    A certain king asked a saint: Have you got any need? He replied: How can I seek my need from you when my sovereignty is greater than yours. The king asked him: How is that? He replied: He who is your master is my slave. The king asked him: How is that? He replied: You are the slave of greed, anger,passions and belly, but I have overcome them all. So they are my, slaves. The modes of one engrossed in name and fame 

    (1) He shall flee away from his place of name and fame. 

    God says: Is not the world of God wide enough for the purpose of emigration? 

    (2) He shall keep himself in actions opposed to his habits as a thing can be removed by its opposite thing, such as cold by heat.

    (3) He shall do these things carefully and gradually as nature can not be changed all of a sudden. Habits should be changed one by one as the Prophet said: Don't take the religion as a rigour, as he who thinks it as a rigour, it will overcome him. So habit is the second nature. A boy at first should be compelled to learn reading and writing. When he is habituated to it, he takes pleasure in education. A certain pious man asked the saint Shibli about patience - which patience is difficult? He replied: Patience about God. The pious man said: I don't ask you about it. Shibli said: Tell me then which patience is most difficult? The pious man said: Patience from God is most difficult. The saint Shibli then raised up such a loud shriek that he was about to expire. 

    God says: Be patient, vie in patience with one another and have perseverance therein. 

    In other words, have patience about God and stick to Him. A certain pious man said: There is wealth in having patience for God and there is permanency in having patience about God and there is fulfillment of promise in having patience with God and there is dryness in having patience from God.

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  • efzalahmad
    18.04.2021 - 1 hour ago
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  • -tawakkul-
    18.04.2021 - 1 hour ago

    HADITHS ON SPIRITUALITY: 6. The Admissibility of Miracles at the Hands of Saints (...)

    Umar ibn Ahmad ibn Uthman ibn Shahin apprised us that Abdullah ibn Sulayman ibn al Ash’ath told us that Ayyub ibn Muhammad al-Wazzan told us that Khattab ibn Salama al Mousili told us that Umar ibn Abu al-Azhar told us, on the authority of Malik ibn Anas, on the authority of Nafi’, on the authority of Ibn Umar:

    Umar delivered a sermon in Medina one day and said, “O Sariya, the mountain! Whosever places a wolf in charge of a flock has wronged it.1” Someone noted, “He mentions Sariya while Sariya is in Iraq.” People told Ali, “Did you not hear of the one who said ‘O Sariya’ while delivering a sermon on the pulpit?” He said, “Woe unto you! Leave Umar alone, for he does not get himself into something without getting himself out of it.” Only a short time passed until Sariya arrived and said, “I heard Umar’s voice and then climbed the mountain.”


    1 A wolf put in charge of a flock bears a burden that it cannot be expected to handle, and is therefore oppressed. The “wolf” in this context is the enemy army. Umar thus warned Sariya against giving the enemy an easy victory because they would necessarily attack the compromised Muslim army as a wolf attacks a flock. Other versions and interpretations exist, and Allah knows best.

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  • noorehidayat
    18.04.2021 - 1 hour ago
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  • basicsofislam
    18.04.2021 - 1 hour ago

    BASICS OF ISLAM : Existence and Oneness of God Almighty : The universe and God’s existence. Part3

    •Why can we ascribe a thing to its antecedents in time but not to its neighbors in space?

    •Why should a thing be able to produce another thing just because it happened before?

    All modern scientists know that space and time are fully equivalent and unified into a four-dimensional continuum in which both “here” and “there” and “before” and “after” are relative. In this four-dimensional space, the temporal sequence is converted into a simultaneous co-existence, the side-by-side existence of all things. Thus causality appears to be an idea limited to a prejudiced experience of the world.

    Causality does have some meaning. Opposites are mingled in this world: truth with falsehood, light with darkness, good with evil, white with black, and so on. Since people have ingrained inclinations toward both good and evil, they are tested in this world to determine whether they will use their free will and other faculties in the way of truth and good or otherwise.

    Divine Wisdom requires that the veil of causes and laws be drawn before Divine Power’s operations.

    If God had willed, He could train the planets with His “Hands” in a way observable by us or let visible angels administer them. Then we would not be speaking of the laws of causes involved, such as gravitation. Or, in order to communicate His Commandments, God could speak to each person directly without sending any Prophets, or could write His Name with stars in the sky in order to compel us to believe in His Existence and Oneness. But in this case, humanity’s earthly existence would not be an arena of trial that pushes us to new developments and discoveries in science and technology, thereby enabling us to remove one veil more from the meaning of existence.

    Like a mirror’s two sides, existence has two aspects or dimensions: one visible and material, known as the Realm of Opposites and (in most cases) Imperfections, and the transparent, pure, and perfect spiritual realm. The material dimension must—and does—contain events and phenomena that appear disagreeable to us. Those who cannot perceive the

    Divine Wisdom behind all things may even criticize the Almighty for those disagreeable events and phenomena. To prevent that, God uses natural laws and causes to veil His acts. For example, so that we do not criticize God or His Angel of Death for the loss of our beloved ones or our own death, God places diseases and natural disasters (among other “agents” or “causes”) between Himself and death.

    On account of this world of testing and trial’s essential imperfection, we encounter and suffer from many deficiencies and shortcomings. In absolute terms, every event and phenomenon is good and beautiful in itself or in its consequences.

    Whatever God does or decrees is good, beautiful, and just. Injustice, ugliness, and evil are only apparent or superficial and arise from humanity’s errors and abuses. For example, although a court may pass an unjust sentence on you, you should know that Destiny permits that judgment because of a crime that you are hiding. Whatever befalls us is usually the result of self-wronging, an evil that we ourselves have done. However, those who lack the necessary sound reasoning and judgment to understand the Divine Wisdom behind events and phenomena may impute directly to God the apparent ugliness or evil, imperfections and shortcomings, experienced in worldly life, even though God is absolutely free of any defect or imperfection.

    Therefore, so that people do not ascribe any ugliness or evil to God, His Glory and Grandeur require that natural causes and laws be a veil before His acts, while belief in His Unity demands that those causes and laws should not be ascribed to any kind of creative power.

    If God Almighty acted in the world directly, and not through causes and laws, we would be unable to develop scientific knowledge or live even an instant of a happy life free of fear and anxiety. We can observe and study patterns in phenomena thanks to God’s acting from behind natural causes and laws. Otherwise, each event would be a miracle. The regularity within the flux and mutability of events and phenomena makes them comprehensible to us, and so awakens within us the desire to wonder and reflect, which is a principal factor in establishing science. For the same reason, we are able to plan and arrange our future affairs to some degree.

    Just consider how life would be if we did not know whether the sun would rise tomorrow!

    Whoever owns such attributes as beauty and perfection desires to know them and make them known. God owns absolute beauty and perfection and is independent of all things. He also owns a holy, transcendent love and thus a sacred desire to display His Beauty and Perfection. If He showed His Names and Attributes directly, without the “medium” of causes and laws, we could not endure them. He manifests them as he does and by degrees within the confines of time and space so that we can connect with them, reflect on them, and perceive them. The gradual manifestation of Divine Names and Attributes is also a reason for our curiosity and wonder about them.

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  • efzalahmad
    18.04.2021 - 2 hours ago
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  • umaira101
    18.04.2021 - 3 hours ago

    Tawassul by supplicating to Allah Ta’ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah. This includes the Prophets alayhimus salaam, the martyrs and any other pious servant of Allah. For example; if one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status of Rasulullah Sallallaahu Alayhi Wasallam in Your eyes, this form of Tawassul is permissible according to the vast majority of the Ulama and it has in fact remained part of their practise.

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