#revert

[everyday-quote]

Allah is the Guide to the path of correctness, and to Him is the return and the journey home. 

Abdul Qadir Jilani (rahimahullah)

[sahihalbukhari]

SAHIH al-BUKHARI: Virtues and Merits of the Prophet (pbuh) and his Companions 123

Narrated Ibn `Abbas:

The Prophet (ﷺ) paid a visit to a sick bedouin. The Prophet (ﷺ) when visiting a patient used to say, "No harm will befall you! May Allah cure you! May Allah cure you!" So the Prophet (ﷺ) said to the bedouin. "No harm will befall you. May Allah cure you!" The bedouin said, "You say, may Allah cure me? No, for it is a fever which boils in (the body of) an old man, and will lead him to the grave." The Prophet (ﷺ) said, "Yes, then may it be as you say."

SAHIH al-BUKHARI : Chapter: Virtues and Merits of the Prophet (pbuh) and his Companions 1/123

[risalei-nur]

The Words - The Twenty-Sixty  Word - Part 18

FOURTH STEP: As the verse: Everything is perishable except His Face (and His good pleasure) teaches, the carnal, evil-commanding soul considers itself completely free and existent in its own right. It even claims Lordship for itself and harbors hostile rebelliousness against its Creator, the All-Worshipped. We can save ourselves from this perilous situation only by perceiving the truth that everything, with respect to its own self, is essentially non-existent, contingent, ephemeral, and mortal. But in respect of being like a letter in a word to signify something other than itself, and in respect of being a mirror reflecting the All-Majestic Maker’s Names and entrusted with various duties, it is existent, experiencing and experienced.

Here, we can purify ourselves by perceiving that our existence lies in acknowledging our essential non-existence. Considering ourselves self-exis- tent, we fall into the darkest pit of non-existence. In other words, relying on our personal existence and thus ignoring the Real Creator causes our ephemeral, firefly-like personal existence to be drowned in the infinite dark- ness of non-existence. But if we abandon pride and egoism and recognize that we are only a mirror in which the Real Creator manifests Himself, we attain to infinite existence. One who discovers the Necessarily Existent Being, the manifestations of Whose Names cause all things to come into existence, is counted as having found everything.

[sunanannasai]

Sunan Nasa’i: The Book of Hajj, Book24,Hadith 292 (2914)

It was narrated from Usmah bin Zaid that:

he and the Messenger of Allah entered the House, and he told Bilal to shut the door. At that time the House was built on six pillars. He waled forward until, when he was between the two columns that are on the either side of the door of the Kabah, he sat down, praised Allah, asked of him, and prayed for forgiveness. Then he god up, and went to the back wall of the Kabah, placed his face and cheek against it and praised Allah, asked of Him, and prayed for forgiveness. Then he went to each corner of the Kabah and fced it, reciting the Takbir, the Tahlil and Tasbih, praising Allah, asking of Him and praying for forgiveness. Then he came out and prayed two Rakahs facing the front of the Kabah, then he moved away and said: "This is the Qiblah, this is the Qiblah.'"

[sahihalbukhari]

SAHIH al-BUKHARI: Virtues and Merits of the Prophet (pbuh) and his Companions 122

Narrated Al-Bara' bin `Azib:

Abu Bakr came to my father who was at home and purchased a saddle from him. He said to `Azib. "Tell your son to carry it with me." So I carried it with him and my father followed us so as to take the price (of the saddle). My father said, "O Abu Bakr! Tell me what happened to you on your night journey with Allah's Messenger (ﷺ) (during Migration)." He said, "Yes, we travelled the whole night and also the next day till midday. when nobody could be seen on the way ( because of the severe heat) . Then there appeared a long rock having shade beneath it, and the sunshine had not come to it yet. So we dismounted there and I levelled a place and covered it with an animal hide or dry grass for the Prophet (ﷺ) to sleep on (for a while). I then said, 'Sleep, O Allah's Messenger (ﷺ), and I will guard you.' So he slept and I went out to guard him. Suddenly I saw a shepherd coming with his sheep to that rock with the same intention we had when we came to it. I asked (him). 'To whom do you belong, O boy?' He replied, 'I belong to a man from Medina or Mecca.' I said, 'Do your sheep have milk?' He said, 'Yes.' I said, 'Will you milk for us?' He said, 'Yes.' He caught hold of a sheep and I asked him to clean its teat from dust, hairs and dirt. (The sub-narrator said that he saw Al-Bara' striking one of his hands with the other, demonstrating how the shepherd removed the dust.) The shepherd milked a little milk in a wooden container and I had a leather container which I carried for the Prophet (ﷺ) to drink and perform the ablution from. I went to the Prophet, hating to wake him up, but when I reached there, the Prophet (ﷺ) had already awakened; so I poured water over the middle part of the milk container, till the milk was cold. Then I said, 'Drink, O Allah's Messenger (ﷺ)!' He drank till I was pleased. Then he asked, 'Has the time for our departure come?' I said, 'Yes.' So we departed after midday. Suraqa bin Malik followed us and I said, 'We have been discovered, O Allah's Messenger (ﷺ)!' He said, Don't grieve for Allah is with us.' The Prophet (ﷺ) invoked evil on him (i.e. Suraqa) and so the legs of his horse sank into the earth up to its belly. (The subnarrator, Zuhair is not sure whether Abu Bakr said, "(It sank) into solid earth.") Suraqa said, 'I see that you have invoked evil on me. Please invoke good on me, and by Allah, I will cause those who are seeking after you to return.' The Prophet (ﷺ) invoked good on him and he was saved. Then, whenever he met somebody on the way, he would say, 'I have looked for him here in vain.' So he caused whomever he met to return. Thus Suraqa fulfilled his promise."

SAHIH al-BUKHARI : Chapter: Virtues and Merits of the Prophet (pbuh) and his Companions 1/122

[basicsofislam]

BASICS OF ISLAM :

Knowledge ('ilm).Part2

It is true that Muslim scholars' understanding of knowledge developed their understanding of religion and created metaphysical tension in their lives. Several Qur'anic verses, such as:

Behold! In the creation of the heavens and Earth, and the alternation of night and day, are Signs for men of understanding (3:190),

always attracted Muslim scholars. Using such verses to inspire them, they devised their theories with a feeling of prayer toward God and built their knowledge upon a foundation of such an understanding and approach. Muslim scientists explored the heavens and Earth in the light of such verses, and learned and researched the relationship between the universe and Earth, such as the connection between a flower and the sun, the association of the smallest animals and living things to the sunlight, and so on. As a result of this approach, and by reciting the Qur'an while studying the universe (the Book of Existence), Muslim scholars strengthened their faith in and closeness to God.

However, due to today's materialistic theories, Western scientists will never be free of the fear, anxiety, and unexpected surprises that might arise in their fields even though they reach the heavens and continue to solve the mysteries of the universe. On the contrary, Muslims believe that they can build castles even in the center of black holes, for:

"God's Existence, Divine Beauty, and Power are behind everything. Perhaps black holes are no more than dark hallways toward brightness and light. As we enter the grave and come out of it toward Paradise, these undesired and unwanted black holes just might be bridges between the heavens and this world." Western society, confined within the limits of discoveries and scientific inventions, cannot see the true beauty of the material world. But Muslim scholars and scientists, while learning and exploring life by means of Divine guidance and assistance, could read the wisdom and hidden purposes behind the things and events occurring in the material world and see God's Divine Power behind everything in the universe. For example, consider the Islamic point of view toward the human face and appearance. Muslims never attributed such things to nature, which is unconscious and blind, but rather saw in that wonderfully beautiful human complexion the reflection of The Most Merciful and The Most Compassionate God. By seeking to increase their limited understanding, they made the limited unlimited and decorated simple mirrors with the most beautiful crafts and designs. From this point of view, Muslim scientists had the chance to see hidden wisdom and knowledge side by side, and could observe and witness clearly the things and events that were taking place in the material world.

The following Qur'anic verse describes such people:

He grants wisdom to whomever He wills, and the one to whom wisdom is granted receives a benefit overflowing. However, none will grasp the Message but men of understanding (2:269).

Such people with intellect can see the concealed wisdom. People who look to the universe without the glasses of wisdom and concealed truth see and observe things as unreasonable and useless.

Islam understands 'ilm to be that knowledge that was built and developed upon these fundamental basis. As a matter of fact, Islam considers the purpose of knowledge as bound to knowledge about God, His Divine Power, and His All-Mighty Wisdom. The result of knowing God is love for God, and the result of this love is spiritual happiness. Given this reality, Muslim scholars and scientists do not feel anxiety and hopelessness, for as they pursue their studies, they discover new existences, feel closer to God, and varying degrees of spiritual peace. For those who study the universe from such perspectives, knowledge is the way to reach material and spiritual happiness; for those who follow the path of materialism, knowledge can become the way to see the undesired consequences of existence and the final end of the universe. Such knowledge will cause them to be in a state of constant unhappiness.

For those who do not know The Most Merciful and The Most Compassionate Lord of the universe, the sun will burn out in 5 billion years. Such knowledge will spread fear into their hearts, for they will think that

"after the sun burns out, the horrible end of the worlds will begin and we will dissolve into atomic pieces and face non-existence." They will suffer from being a part of this universe. In short, following a materialistic approach to science results in hopelessness, fear, and disappointment. At this point, knowledge (in the Islamic context of this world and the Hereafter) gives confidence, and science (in the materialistic context of being limited to what the five senses can perceive) gives hopelessness. Thus, the two contradict each other. Those who follow the path of knowledge, by His help and guidance, always will walk in enlightenment and will never be disappointed or have doubts about the future.

In order for such things to happen, all of the aspects of knowledge ('ilm) and science must be taken into consideration. That is why many modern scholars and scientists are trying to change and direct existing materialistic theories and approaches toward the Islamic understanding of knowledge and science. A number of them are convinced that the contemporary Western approaches are based upon unbelief and that they cannot be changed. If materialistic science makes no effort to find God, and if it does not strive to become a mirror showing His Divine Beauty, humanity's future may be unexpectedly dramatic.

[riyad-as-salihin]

Riyad as-Salihin, The Book of the Prohibited actions, Book 17, Hadith 181

Chapter: Undesirability of Hanging Bells round the Necks of Animals

Abu Hurairah (May Allah be pleased with him) said: The Prophet (ﷺ) said, "The bell is one of the musical instruments of Satan."

[Muslim].

[tawakkull]

Faith replaces fear