Reblogged
Reblogged
Tafsir Ibn Kathir: Surah Taha 53-54-55-56
In the Name of Allah, the Most Gracious, the Most Merciful
20:53 Who has made earth for you like a bed; and has opened ways for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.
20:54 Eat and pasture your cattle; verily, in this are Ayat for men of understanding.
20:55 Thereof We created you, and into it We shall return you, and from it We shall bring you out once again.
20:56 And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.
The Completion of Musa's Reply to Fir`awn This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him.
Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply.
Who has made earth for you like a bed; "He is the One Who made the earth as a bed for you.''
Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.'
It also may mean `that which you stand upon, sleep upon or travel upon its back.'
This means, `He made roads for you to walk upon their shoulders.'
And placed therein broad highways for them to pass through, that they may be guided. (21:31)
Some are sour, some are sweet, some are bitter and there are other kinds as well.
Eat and pasture your cattle (therein); meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.'
Verily, in this are Ayat. This means proofs, signs and evidences.
Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.
You also will be returned to the earth. This means that you will become dirt when you die and decay.'
On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while! (17:52)
He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.'' (7:25)
And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.
This means that the proofs, signs and evidences were established against Fir`awn and he saw them with his own eyes, but he still denied and rejected them due to his disbelief, abstinence and transgression.
And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. (27:14)
Reblogged
Anonymous asked:
What is the state of the previous sins and good deeds of a person who becomes a Muslim?
All sins of a person who becomes a Muslim are forgiven except the violation of other people’s rights. The good deeds of a person who becomes a believer do not go for nothing; besides, all of his previous sins are forgiven.
"Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful." (al-Furqan, 25/70)
Repentance means a voluntary renunciation of all kinds of denial, rebellion and evil by a person after his regret as a result of heart-searching, and a determination not to commit them again. The Quran regards such a repentance as very valuable in many verses; the Quran states that if a person regrets for the evil deed he has committed and decides to give it up with a strong will and then abandons that evil deed without committing it again, that repentance is enough for all wrong beliefs, thoughts, bad feelings and behaviors, including the biggest sins such as denial and polytheism, and enough for the forgiveness of his sins due to that evil deed. As it is stated here, giving up denial becomes possible with belief and giving up evil deeds becomes possible with doing good and righteous deeds instead of them. However, since all these are possible if they are based on a psychological motivation, the Prophet (pbuh) states the following:
"Repentance means regretting a sin and asking for forgiveness."
It is stated in verse 70 of the chapter of al-Furqan that Allah will convert the sins of someone who repents like that into good deeds. This last expression of the verse is generally interpreted in three ways in tafsir books:
a) Allah converts the sins of their bad deeds they commit before repenting into thawabs and He rewards those evil deeds as if they are good deeds on the Day of Judgment. According to this interpretation, not only are the sins forgiven but are also transformed into thawabs. This interpretation is considered excessive and the verse is also interpreted as follows, which we prefer too:
b) Allah turns their bad state before they repent to good states when they repent; and after that, they believe instead of denying; and they tend to obedience and piety instead of rebellion and sins. Although they were bad people before repenting, they become good people and good believers thanks to repentance and with the help of Allah.
c) Shawkani summarizes the views of some Companions and other scholars regarding that sentence of the verse as follows: The "change and converting" (tabdil) here means only "forgiveness". That is, Allah will forgive their sins in question; He will not convert them into good deeds (IV, 103). However, there is no difference between the last two interpretations.
Reblogged
INVITATION FOR DIVINE PROVIDENCE: Part 1
Question: It is stated that believers are supposed to present a Prophetic diligence, on one hand, and to see the totality of their own efforts merely as a subordinate act to succeed at gaining the good pleasure of God, serving humanity, and making an invitation for Divine Providence. Could you please elucidate this consideration?
Believers should be devoted to a noble ideal with respect to the intentions, efforts, projects, and plans they make; they should be ready to give everything if necessary. It is possible to describe this as a Prophetic diligence. Because, the way to make a lasting influence on hearts depends on possessing the lofty characters of the Prophets, the true guides of humanity. Their attributes such as innocence, trustworthiness, perspicacity, and conveyance of Divine truths are different spiritual profundities of those distinguished figures of the skies of humanity. These lofty attributes constitute their spiritual make-up. By the entirety of these virtues, God granted them perfection; a perfect religious teaching could not be established by imperfect ones to represent them. God Almighty decreed, “This day, I have perfected your religion for you and I have completed My favor upon you,” (al-Maedah 5:3) and He did it through the hands of His Prophets. Then the journeyers on the path of the Prophets are supposed to seek perfection in faith, practicing Islam, sincerity, and zeal.
“If i am to act arrogantly…”
The Messenger of God appointed Abu Bakr as the imam after him, on the night prior to the day he passed away. Just as it was an important merit for Abu Bakr, may God be pleased with him, to welcome his new duty, it was another merit for the congregation to welcome him as their imam. The broad horizons of the Companions enabled them to pledge allegiance to their new leader without much difficulty or confusion. In the meantime, the noble Prophet drew the curtain aside and saw his followers praying serenely behind their blessed leader and closed the curtain, smiling with the contentment of having fulfilled his duty. The curtain was closed against the world as well. But the Pride of Humanity, peace and blessings be upon him, was glad while leaving this world; the distinguished group of people who would shoulder the cause of faith stood in the Divine presence with a spirit of unity. As this had been the goal of his blessed life, the Prince of both worlds closed the curtain on this world in serenity and contentment. We see the same noble thoughts and feelings after his meeting with the jinn to convey the Divine teachings to them. Abdullah ibn Mas’ud narrated that after this meeting, the Messenger of God stated that he had received the promise that people and jinn would accept faith, that people believed, and now the jinn also accepted faith; thus, the promise came real. Therefore, his mission was over and implied that he was soon to depart from this world. The Prince of both worlds took his mission as the very goal of his staying in this world. As soon as it was over, he wished to be freed from the prison of the body and meet the True Friend.
As a matter of fact, such a lofty thought should be the goal of every individual in love with the Qur’an, of everyone who seeks to realize a new revival for humanity. A hero of revival must dedicate his or her life to working for this noble ideal. They should even be able to say, “My God, so far you have honored me by letting me serve on Your path, which is a means of agreement and unity between people. After this day, if I am to act egoistically and cause disagreement and conflicts because of my selfish concerns, please take my soul to Your side, so that You save it from toppling over and falling into ruin.” One should adopt this noble approach all the time and pray to God after going to bed every night with the consideration: “If I am to serve faith in any way, then my staying in this world bears a meaning; otherwise it doesn’t.” What becomes a believer is to make a resolution to become like the Prophets; a believer should seek to be equipped with the noble ones’ virtues, saying “My God, You can make potentials develop further. You have the absolute power and Your decrees can change anything destined;[5] bestow us unbound potentials, and grant brand new realizations to our potentials! Make us succeed in interpreting and evaluating everything more correctly!”
Unless Divinely commissioned, no person can attain the level of the Prophets, who are bestowed special abilities so that they can guide humanity. It is even very difficult for an ordinary person to equal the levels of the great imams such as Imam al-Azam Abu Hanifa, Imam Shafi, Ahmad ibn Hanbal, Awzai, and Sawri. The imams of the four Sunni schools are figures of particularly exceptional standing, even surpassing great saints (aqtab). In addition to realizing a very important revival with the books they wrote and the disciples they taught, they fulfilled a very important duty by maintaining a continuity of the feeling and thought of revival.
Reblogged
The Talbiyah chant of Hajj and Umrah
لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ ، إِنَّ الْحَمْدَ والنِّعْمَةَ لَكَ وَالْمُلْكُ ، لَا شَرِيكَ لَكَ
لَبَّيْكَ إِلَهَ الْحَقِّ لَبَّيْكَ
Translation
Here I am O Allah, (in response to Your call), here I am. Here I am, You have no partner, here I am. Indeed all praise, grace and sovereignty belong to You. You have no partner. (Here I am O God in Truth, here I am.)*
*also mentioned in other authentic narrations.
Transliteration
lab-bayk-allaahumma labbayk, labbayka laa shareeka laka labbayk, innal-ḥamda wan-ni‛mata laka wal mulk, laa shareeka lak,
(lab-bayka ilaah-al-ḥaq lab-bayk)
Sources: Bukhari No# 1549, 1550, 5915; Muslim No# 1184, 1218; Abu Dawud No# 1812, 1905; At-Tirmidhi No# 825, 826; An-Nasa'i No# 2747, 2748, 2749, 2750, 2751; Ibn Majah No# 2918, 2919, 3074
Reblogged
DAILY AYAT
Holy Qur'an, An-Nahl 77. And to God belongs (absolute dominion and full knowledge of) the unseen of the heavens and the earth, and the matter of the Hour (of Doom) is (in relation with the Divine Power) but the twinkling of an eye, or even quicker. Surely God has full power over everything.
Holy Qur'an, An-Nahl 78. God brought you forth from the wombs of your mothers when you knew nothing, and (in order that you might be perfected through learning) endowed you with hearing and eyes and hearts, that you may give thanks (from the heart, and in speech and in action, by fulfilling His commandments).
Reblogged
Sunan Ibn Majah, Chapters on Drinks 3426
It was narrated that Ibn ‘Abbas said:
“The Messenger of Allah (ﷺ) was brought some milk. On his right was Ibn ‘Abbas and on his left was Khalid bin Walid. The Messenger of Allah (ﷺ) said to Ibn ‘Abbas: ‘Will you permit me to give Khalid to drink?’ Ibn ‘Abbas said: ‘I would not like to give preference to anyone over myself when it comes to the leftover drink of the Messenger of Allah (ﷺ). So Ibn ‘Abbas took it and drank some, then Khalid drank some.”
Sunan Ibn Majah, Chapters on Drinks 3426/3435
Reblogged
Riyad as-Salihin, The Book of Du'a (Supplications), Book 16, Hadith 45
Chapter: Superiority of Auliya' and their Marvels
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) sent an espionage mission of ten men under the leadership of 'Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had'ah, a place between 'Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When 'A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: "Come down and surrender, and we promise and guarantee you that we will not kill anyone of you." 'Asim bin Thabit (May Allah be pleased with him) said: "By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (ﷺ)." Then the infidels shot arrows at them till they killed 'Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: "This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs)." So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad- Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.
Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin 'Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.
When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al- Harith's daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: "Are you afraid that I will kill him? No, I will never do that." She later remarked (after Al-Khubaib got martyred): "By Allah! I never saw a prisoner better than Khubaib." She added: "By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib."
When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak'ah of voluntary prayer. They allowed him and he offered two Rak'ah prayer. Then he said: "Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them." He then recited these poetic verses:
'I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah's sake. If Allah so desires, He will bless, the amputated limbs of the torn body.'
Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak'ah of voluntary prayer. On that day the Messenger of Allah (ﷺ) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that 'Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) 'Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of 'Asim and to shield him from their messengers, and thus they could not cut off anything from his body.
[Al- Bukhari].
Reblogged
The Life of The Prophet Muhammad(pbuh): The Miracles of The Prophet Muhammad (PBUH)
The Miracles concerning the sick and the wounded being healed
Part.1
Another of the miracles of Muhammad (pbuh) of which there are numerous instances, which are reported unanimously, is the sick and the wounded being healed through his blessed breath. These miracles are mentioned in Hadith and Sirah books repeatedly. We shall mention a few instances of the miracles out of many:
The healing of an eye that was shot by an arrow
The learned scholar of the Maghrib, Qadi Iyad, in his Shifa’ ash-Sharif, narrates through an elevated chain of authorities and numerous lines of transmission that Sa‘d b. Abi Waqqas, the Prophet’s servant and commander, and commander-in-chief of the army of Islam in the time of ‘Umar, the conqueror of Iran, and one of the ten promised Paradise, said:
“I was at the Noble Prophet’s side during the Battle of Uhud. He shot arrows at the unbelievers until his bow broke. Then he gave arrows to me, telling me to shoot them. The arrows he gave me were without flights, that is, without the feathers which help them fly. He was ordering me to shoot them, which I did, and they flew like flighted arrows, hitting the unbelievers’ bodies and piercing them.”
“At that point, Qatada b. Nu‘man was hit in the eye by an arrow; it was struck out of his head, so that it was sitting on the side of his face. God’s Messenger (pbuh) took the eye in his blessed, healing hand and placed it in its socket; it was healed as though nothing had happened to it and became the better of his two eyes.”
This event became very widely known. A grandson of Qatada, even, once described himself to ‘Umar b. ‘Abd al-‘Aziz as, “I am the grandson of one who, when God’s Most Noble Messenger placed his eye back in its socket after it had been struck out, it was suddenly healed and became his best eye.” He said this in verse, introducing himself to ‘Umar in that way.
It is also related through an authentic narration that during the battle known as the Yawm Dhi-Qarad, Abu Qatada was hit in the face by an arrow. God’s Prophet touched his face with his blessed hand. Abu Qatada said: “I felt no pain at all, nor did the wound fester.”
Two Healing Miracles in the battle of Khaybar
The authentic books of Hadith, and foremost Bukhari and Muslim, report that:
The Noble Prophet (pbuh) had appointed ‘Ali al-Haydari as standard-bearer during the Battle of Khaybar, but his eyes were aching severely due to illness. The moment the Noble Messenger applied his healing spittle to his eyes, they were cured, with no trace of the discomfort remaining. The following morning, ‘Ali conquered the citadel of Khaybar by removing its extremely heavy gate and using it in his hand as a shield.
During the same battle, Salama b. al-Aqwa’s leg was struck and split open by a sword; God’s Messenger breathed onto it, and the leg was at once healed.
The healing of blind eyes
Authorities on the Prophet’s life, and foremost Nasa’i, report from ‘Uthman b. Hunayf, who said:
“A blind man came to God’s Noble Messenger (PBUH) and said: ‘Pray so that my eyes may be healed and I may see!’ The Prophet said:
“Go and take the ablutions, then pray two rak‘ats, and say: O God! I beseech you and I turn to you, for the sake of the Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn to your Sustainer, for your sake and through you, asking that He uncover my sight. O God, make him my intercessor!”
He went and did this, and when he returned, we saw that his eyes had opened and he could see very well.
A great authority, Ibn Wahab, reports:
“The hero Mu‘awwidh b. ‘Afra’, one of the fourteen martyrs of the Battle of Badr, had his hand cut off by Abu Jahl, the Accursed, while fighting with him. He took the hand with his other hand and went to the Noble Messenger (pbuh). God’s Messenger stuck the hand in its place and spread his spittle over it. It was at once healed. Mu‘awwidh went again to fight and continued to do so until he was martyred.”
Imam Jalil b. Wahab also reports: “During that same battle, Hubayb b. Yasaf was struck on the shoulder by a sword so that he received a grievous wound with part of it almost severed. The Noble Messenger (pbuh) joined the arm and shoulder back together again and breathed on it, and it was healed.”
Thus, for sure these two incidents are separate, single reports, but if an authority like Ibn Wahab considered them to be sound, and if they occurred during a battle like that of Badr, which was a spring of miracles, and if there are many other examples which resemble these two incidents, for sure it may be said that they definitely occurred. Indeed, there are perhaps a thousand examples established in authentic traditions for which the blessed hand of God’s Messenger (PBUH) was healing.
***
Up to here, we have narrated many miracles of the prophet Muhammad (pbuh), now we want to call your attention to the following part:
· Small stones glorifying, praising God in his hand,
· In accordance with the verse, "When you threw, it was not you who threw,“ earth and small stones in the same hand becoming missiles and projectiles against the enemy, routing them;
· and according to the verse, "And the moon split,” the moon splitting at a sign of the fingers of the same hand;
· and water flowing like a spring from the ten fingers of the same hand , and their providing a whole army with water;
· and the same hand being healing to the sick and wounded-all
this shows what a wondrous miracle of Divine Power that blessed hand was.
· It was as if, for friends, its palm was a small place for the remembrance of God, for as soon as small stones entered it, they glorified God and recited His Names;
· while in the face of enemies, it was a small dominical ammunitions store which when pebbles and earth entered it, they were transformed into missiles and projectiles.
· And for the sick and the wounded it was a small pharmacy of the most Merciful One which was a cure for whatever ills it touched.
· When it rose with Glory, it split the moon, giving it the shape of two bows,
· while when it was lowered with Beauty, it became like a spring of mercy with ten spigots pouring forth the water of Kawthar.
If the single hand of such one is the means of those wondrous miracles, is not then to be understood clearly how acceptable he is before the Creator of the Universe, and how loyal he is to his cause, and how fortunate are those who declare their allegiance to him?
* * *
A possible question by our readers: We have said that many miracles narrated here were reported unanimously through many channels, but we may be hearing most of them for the first time. Surely, something reported by numerous people and unanimously cannot remain secret
We can answer this question as follows: There are numerous things concerning which there is consensus in their various reports and which are self-evident to the learned scholars of the Shari‘a, but are unknown to those who are not one of them. For the scholars of Hadith there are many such things, which for poets have not even the status of isolated reports, and so on. The specialists of all the sciences explain the theories and axioms of their science, and the ordinary people rely on them, and either submit to them, or become one of them and see for themselves.
Now, the events the reports of which we describe as forming ‘true consensus,’ ‘consensus in meaning,’ or which express certainty like ‘consensus,’ have been shown to be thus by both the scholars of Hadith, and the scholars of the Shari‘a, and the scholars of the principles of religion, and by most of the other levels of the ‘ulama. If ordinary people in their heedlessness or the ignorant who close their eyes to the truth do not know this, the fault is theirs.
Reblogged
SAHIH al-BUKHARI : Beginning of Creation 95
Narrated Abu Huraira:
The Prophet (ﷺ) said, "When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead."
SAHIH al-BUKHARI : Beginning of Creation 1/95
Reblogged
IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.III, CHAPTER VIII
MEDICINE BASED ON ACTIONS: Do divine service secretly and lose up your doors. Don't be satisfied without divine service. A certain disciple of Abu Hafs spoke ill of the world and its dwellers. Abu Hafs said: You have disclosed what you ought to have concealed: You will not be able to remain with us.' So there is no other alternative for show than to conceal divine service. At first it will seem very difficult but ultimately it will be easy. God does not change the condition of a people unless they change their own condition. The duty of man is to make sincere efforts in divine service and it is the duty of God to give him guidance. People will knock at the door of God and God will open it. God does not spoil the rewards of a pious man. If he does one act of virtues. He increases it manifold and gives him ample rewards.
Thoughts that beget show are three and the modes of removing them are as follows. Sometimes the three thoughts occur together in mind and it seems that they are the same current of thought. Sometimes one thought comes after another. (a) The first thought that arises in mind is that the people should know your good works. (b) The second thought is to hope that those who come to know of it should think it good. (c) The third thought is to believe firmly that it is good when the people praise it and think it good. Firstly, when you can know that the people have come to know of your good works, remove your greed that the people should know your good deeds. Tell your mind: What necessity have you got that the people should know it? God knows best your condition. Man has got no hand in your affairs. If the second thought arises in your mind, remove it by thinking that God will hate it on the Resurrection Day you will be deprivded of it when I will require it. When the third current of thought arises on your mind, think in this way. In the next world, the man of show will suffer humiliations. Only sincere efforts in divine service will be taken into account. If for the fault of show, divine services are spoiled, there will be great remorse on the Resurrection Day. This fear will dispel the thought of show of the third kind Hazrat Jaber said: We took oath of allegiance to the Prophet under the tree that we shall not flee from fight but in the battle of Hunain we forgot it. Then the Prophet said: 0 those who promised under the tree. Immediately we returned to the battle field and our minds were filled up with fear. Once some companions of the Prophet complained to him by saying:
Sometimes such thoughts come to our minds that we feel that we should rather fall to the ground, that wind should lift us up and the wind should blow us off to inaccessible places than to disclose it. The Prophet said: Do you feel it now? They said: Yes. Then he said: This is open faith. They hated it by thinking that it is evil thought. But the Prophet thought it to be open faith as they had hated it. The Prophet said: All praise is due to God who turned the contrivance of the devil to evil designs.