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إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplication
The spiritual landscape of a believer is often characterized by the ebb and flow of ease and difficulty. A common misconception among many is that those who are closest to the Divine—the Prophets and Messengers—lived lives untouched by the stings of anxiety, fear, or sadness.

However, the Quranic narrative reveals a much more profound truth: even Prophets felt distress and turned to God as their primary means of survival. Supplication, or Du’a, is famously described as the weapon of the believer. It is the ultimate tool for navigating the complexities of the human condition, allowing us to bypass the destructive cycles of despair and anger. By sharing our grief with the Almighty, we engage in a divine process of unloading the burdens that the human heart was never designed to carry alone.

The Essence of Worship in Times of Hardship
Du’a is the essence of worship, a direct line of communication between the created and the Creator. While Allah loves for us to speak the words that flow naturally from our hearts in any language, there is a particular eloquence and power in the supplications of the Prophets. These noble men were our role models, not because they were superhuman, but because their response to human suffering was super-spiritual. They were acutely aware of the importance of patience (Sabr) and gratitude (Shukr), forming bonds with Allah through complete and utter submission. Yet, despite their high ranks, they still felt overwhelmed. By examining their specific words, we can learn how to bridge the gap between our current distress and the tranquility we seek.

The Repentance of Adam: A Lesson in Self-Accountability
The history of supplication for humankind begins with our father, Adam, and our mother, Eve. Upon their expulsion from Paradise, they did not resort to blaming external circumstances or wallowing in hopeless guilt. Instead, they turned to Allah with a du’a that established the blueprint for seeking forgiveness. They said:

{Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers} (Quran 7:23).

This supplication teaches us that when even Prophets felt distress and turned to God, the first step was often acknowledging their own limitations. Humankind continues to make mistakes, but those errors do not harm Allah; they only harm the soul of the one who commits them. Adam’s du’a is a comforting reminder that no matter how great the fall from grace may seem, the door to Divine Mercy remains wide open. To find peace, one must first find the humility to ask for the mercy that prevents us from being among the true losers in this life and the next.

Jonah in the Belly of the Whale: Supplication in the Darkest Hour
Perhaps no story illustrates the theme of being “overwhelmed” more vividly than that of Prophet Yunus (Jonah). Awakening in the suffocating darkness of the belly of a giant whale, at the bottom of the ocean, Jonah experienced a level of isolation and fear that is almost unimaginable. He realized he was not in a grave, but in a living prison. In that moment of extreme distress, he raised his voice with a declaration that remains a healing balm for every broken heart today: {None has the right to be worshipped but You oh God, far removed are You from every imperfection and truly I have been one of the wrongdoers!} (Quran 21:87).

This du’a, known as Dhul-Nun, is so powerful that the Prophet Muhammad ﷺ said:

“No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer” (At-Tirmidhi).

Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophet Ayub: Patience Without Complaint
Prophet Ayub (Job) is the universal symbol of patience. He was tested with the loss of his immense wealth, his children, and his health, until he was left with nothing but his tongue to remember Allah and his heart to love Him. For years, he endured debilitating illness without uttering a word of complaint against his Lord. When he finally called out, his words were a masterpiece of etiquette: {Verily distress has seized me and You are the Most Merciful of all those who show mercy} (Quran 21:83).

Ayub did not say “Why did You do this to me?” Instead, he described his state and then praised Allah’s attribute of mercy. This is a vital lesson for us: even Prophets felt distress and turned to God not to protest their destiny, but to seek relief through the recognition of Allah’s compassion. This du’a provides a path for those suffering from chronic illness or long-term grief. It teaches us that acknowledging our “distress” is not contrary to patience, provided we anchor that acknowledgment in the mercy of the Most Merciful.

The Desert Solitude of Moses: Seeking the Good
Prophet Musa (Moses) provides some of the most relatable moments of human vulnerability in the Quran. After fleeing Egypt in fear for his life, walking for days across the burning sands, he reached the wells of Madyan. Exhausted, homeless, and hungry, he performed an act of kindness for two women before retreating to the shade of a tree. In that moment of total precariousness, he made a simple yet profound supplication: {My Lord! Truly, I am in need of whatever good that You bestow on me!} (Quran 28:24).

Musa was likely hoping for a meal, but because he turned to Allah with such sincerity, Allah gave him a decade of safety, a career, and a family. Later, when faced with the daunting task of confronting Pharaoh, Musa again felt the weight of his own perceived inadequacies. He prayed for his “chest to be opened” and for the “knot in his tongue” to be loosened so that he could be understood (Quran 20:25). These supplications show us that it is okay to be afraid of the future or the tasks ahead. Turning to God for self-confidence and clarity is the prophetic way to overcome the “defect” of our own fears.

Solomon’s Kingdom: Gratitude as a Form of Du’a
While some Prophets sought relief from poverty or illness, Prophet Sulaiman (Solomon) reminds us that even Prophets felt distress and turned to God while possessing immense power. He understood that his kingdom was a trust, not a personal possession. He was acutely aware that no power or strength exists except through Allah. His du’a was one of both ambition and submission: {My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower} (Quran 38:35).

Sulaiman’s example teaches us that we should ask Allah for the best of this world and the next, but we must start with “Forgive me.” Whether we are at the heights of success or the depths of failure, our constant state should be one of calling upon the “Bestower” (Al-Wahhab). His story encourages us to think big in our prayers, knowing that the treasures of Allah are never exhausted.

Conclusion: You Are Never Alone
The stories of the Prophets are not mere historical accounts; they are living manuals for the human soul. They prove that being a believer does not mean you will never feel overwhelmed. It means that when you do, you have a place to go. As the Quran relates these narratives, it invites us to see our own lives reflected in theirs. We might not be in the belly of a whale, but we might be in the belly of debt or depression. We might not be in a literal desert, but we might feel the desert of loneliness.

As believers, we must never forget that Allah hears and answers. Sometimes the answer is exactly what we asked for; other times, it is something better that we didn’t have the wisdom to request. By putting our trust in Him and emulating the du’as of the Prophets, we can weather any storm and stand tall in the face of any adversity. Remember the words of the Prophet ﷺ: “Allah is most generous, and He is shy to let His servant raise his hands to Him and then return them empty” (Ahmad). You are never alone; the Lord of the Prophets is your Lord too.

By Aisha Stacey

Even Prophets Felt Distress and Turned to God: Finding Strength in Supplicationأوت 24, 2026Jonah did not ask to be saved initially; he simply praised Allah and admitted his fault. This teaches us that recognizing Allah’s perfection in the middle of our “perfect storm” is the key to unlocking the cage. Whether we are sinking into a chair in despair or feeling mentally exhausted to the point of collapse, the words of Jonah remind us that no darkness is too deep for Allah’s light to reach.

Prophets- Finality of Prophethoodأوت 24, 2026I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & Miraclesأوت 24, 2026On the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical Versionsأوت 23, 2026Host:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & Characteristicsأوت 23, 2026The Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

إذا تعين عليك الحصول على وشم الآن، فماذا سيكون؟ ولماذا؟

Prophets- Finality of Prophethood
Summary of Previous Lecture “Prophecy, Ingenuity & Miracles”

The last lecture continued exploring the definition of prophet-hood in Islam.’ Five basic points were touched upon.’ One was the difference between prophecy and prophet-hood.’ A person is not a prophet because he has a prophecy or the ability to foretell the future.’ A prophecy is only one minor aspect of a prophet’s message. Prophets are basically sent for the guidance of the people.

The second issue was the relationship between ingenuity and prophet-hood.’ Prophets are intelligent, wise people but this doesn’t mean that their teachings are emanating form their own wisdom and thinking because their teachings are direct revelations that are received from God.

The third issue was the relationship between miracles and prophet-hood.’ Just like prophecies, miracles are one aspect of the message of prophet-hood that should be put in the proper perspective without undermining or over-emphasizing. God has given some prophets certain signs to use in convincing the skeptics.’ These miracles should not be regarded in themselves as the core essence of the message of the prophets.’ Even the skeptics who had demanded those miracles didn’t believe after seeing them.

The fourth issue was the question on the number of prophets to walk the earth. The Qur’an, the word of God as revealed to Muhammad, mentions the names of twenty-five prophets most of which are known to the Jewish and Christian faiths.’ There are a few that are not necessarily mentioned in the Bible, however.’ Additionally, according to the Qur’an there were many other prophets in different parts of the world in different times whose names do not appear in the Qur’an.’ And all of these are regarded as prophets of Islam.

Finally, the question was raised about the obligation of the Muslim to believe in all prophets. This belief in the prophets is part and partial of the statement of Islamic creed.’ When a person says ‘I believe that there is no deity but Allah and that Muhammad is his messenger’ by mentioning the name Muhammad in fact one is accepting all prophets that were sent before him. This is because to believe in Muhammad one must believe in all the previous prophets leading up to Muhammad.

2.5′ Finality of Prophet-hood
Host: What is the main mission and task of a prophet?

Jamal Badawi:

Put in a nutshell, the main mission of a prophet is Islam.’ A previous lecture under the monotheism section, discusses the word Islam and it’s meaning. Islam means submitting oneself to the will of God and accepting His guidance and to conduct ones life accordingly. This is the essence of the message of all the prophets from Abraham to Muhammad throughout history, and even before Abraham to Prophet Noah.’ It follows from this then that all the prophets are regarded as Muslim brothers.’ In fact, the Qur’an does refer the prophets and their followers as Muslims. They are Muslims in the sense of submitting willingly to the Will of Allah. However, four basic points explore this further by specifying which areas of knowledge are derived from the prophets and their mission.

First of all, a prophet is essentially sent to help us understand more clearly about God and His attributes.’ This is knowledge that we can’t otherwise get by our own means and is essential to provide clarity in our understanding so as not to get mixed up in the realm of philosophy and theology.’ The proper appropriate knowledge is gained through the prophets.’ This helps in avoiding divided loyalty by knowing there is only one single creator for the entire universe.

The Qur’an states, ‘Not an apostle did We send before thee without this inspiration sent by Us to him: that there is no god but I; therefore worship and serve Me.’ (21:25) Chapter eleven contains several stories about different prophets and all of them are quoted to have said identical words to their people to ‘worship God, you have no other deity but Him.” This shows that this is what unifies the message of all the prophets.’ The Qur’an also indicates that one can’t achieve true servitude to God alone unless one shuns all false gods.’ An example is in one verse in the Qur’an, ‘For We assuredly sent amongst every People an apostle, (with the Command), ‘Serve Allah, and eschew Evil.” (16:36)

The second basic mission of a prophet is to communicate information about the unseen because this can’t be obtained in a lab or by our own thoughts. Life after death, the manner in which life after death is, The Day of Judgment, and the signs of the approach of The Day of Judgment are all matters that have to be communicated to us directly.’ The Qur’an states, ‘He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-Except an apostle whom He has chosen.’ (72:26-27) This clarifies that the unseen is known only by God and only the information He wishes to communicate He makes available to a messenger or prophet.

A third basic function is that a prophet is supposed to show the way, to tell and explain how salvation can be achieved in this life and the hereafter, how to conduct our lives, what pleases and displeases God, what our role on earth and what our position is in the universe at large, where we are going, and what our relationships with one another should be like. These are all things we need guidance in.’ The Qur’an says, ‘Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings’ (2:13)

The Islamic approach to guidance is not through preaching but instead that guidance is shown through the prophets’ way of life. They’re lives should exemplify what they preach.’ This is why the previous lecture discusses the infallibility of the prophets and their high moral characters.’ They are not just preachers but they are supposed to help people in reaching higher spiritual plateaus.’ An example of this in the Qur’an mentions the mission of Prophet Muhammad: ‘Allah did confer a great favor on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.’ (3:164)

A fourth mission of the prophet, which may sound surprising but is indeed within the Islamic approach of integrating religion into life, is to actually participate in the struggle to establish social justice on earth.’ The prophets even physically participated in fighting the forces of evil, oppression and exploitation.’ The evidence of this is shown in the Qur’an: ‘We sent aforetime our apostles with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice.’ (57:25) This shows that a prophet’s participation in leading his people to fight evil is part of his mission.’ These basic four points can be summarized in the fulfillment of the true submission on an individual and collective level.

Host:’ Does Islam view the prophets as represented in a preferential hierarchy?’ Does Islam differentiate or distinguish between prophets on any level?

Jamal Badawi:

It depends on what one mean by hierarchy or status; the basic rule is that if a person is making distinctions between prophets on a phonetic or prejudicial basis with the notion of trying to belittle this prophet or that prophet then it is forbidden.’ From the Qur’an itself we find, ‘The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. ‘We make no distinction (they say) between one and another of His apostles.’ And they say: “We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.’ (2:285) This verse establishes the basis but within the basic rule of the brotherhood of all the prophets.

If one means distinction in that some prophets played a more important role in the uplifting of their people then surely there is a variation of roles. In the same chapter in the Qur’an it states, ‘Those apostles We endowed with gifts, some above others’ (2:253) God has chosen to give more to one than the other.’ Even within this general distinction, that God mentions about prophets, there is one term used to describe the characteristic of the prophets in Arabic it is ululazm, which translates to prophets with resolution.’ This term appears in ‘Therefore patiently persevere, as did (all) apostles of inflexible purpose’ (46:35) or as did the resolute among messengers or those who suffered most.’ Many jurists believe that these include five prophets who are all mentioned in one verse in the Qur’an ‘And remember We took from the prophets their covenant: As (We did) from thee (Muhammad): from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant’ (33:7) They are regarded to be the great five from among all the prophets.’ Furthermore within these categories of resolute prophets or the greatest of all prophets definitely the one who played the greatest role among all of them was the very last Prophet Muhammad because of the fact that his message was universal and directed to all humanity to bring them together under the same final scripture, which was given him by God.

It is important, however, to emphasize the distinction on the basis of fanaticism is rejected in Islam.’ The distinction on the basis of ‘my prophet and your prophet’ is ironic because there is nothing called ‘your prophet and my prophet’ for any sincere follower of the previous prophets should regard them as part of one brotherhood.’ They are all our prophets not mine or yours.

Host:’ You mentioned the finality of the revelation given to the Prophet Muhammad (PBUH), some skeptics would ask why is a final revelation needed.’ Why not perpetual prophets?

Jamal Badawi:

I attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

To start with, the bedrock of Islam, the very cornerstone, is the belief in monotheism.’ There is one creator not even persons within the same god but the absolute One Creator in every respect. ‘In addition to the oneness of God, is the oneness of humanity as the Qur’an emphasizes that all humans originated from Adam and Eve and they were both created from dust. Then there is the one earth that we all share; one universe that is part of the whole system; one basic law that rules the universe that God has established in nature; one basic aim for this humanity in its pursuit in material as well as spiritual progress and it follows that there must also be one prophet-hood and one mission that all prophets carried throughout history.

If one looks into the history of previous prophets one knows that in many cases a prophet is sent then after a few hundred years another prophet is sent simply because the teachings of the first prophet were either lost, forgotten or somewhat changed.

The other point also is that without having unity people will be tempted to say no ‘I follow my prophet. I follow this prophet or that,’ whereas all prophets are carrying essentially the same message.’ It makes a lot of sense that a prophet would be sent to culminate, crystallize and bring together, with the guidance from God of course, the entire essence of divine revelations throughout history through a prophet whose revelation will not be lost or changed.’ This is found in the case of the Qur’an as the only scripture known in the history of mankind that was written down directly from the mouth of the prophet with substantial documented evidence proving its intactness till this day.

There was a need for a prophet whose mission is not only for his own people (as in the case of all other prophets) but for humanity in its entirety, and a prophet whose mission was not only valid in the time that he was sent but carries within itself elements of flexibility and applicability for all times to come.’ This whole issue of the various aspects of oneness makes it quite sensible to unite all of humanity at a certain point in time under the same aim, same God and same prophet.

Host: Why did the final revelation and the seal of the prophets appear in the year 600 A.D. why not before or after?

Jamal Badawi:

No prophet or messenger prior to Prophet Muhammad claimed in explicit terms that his message was the last.’ We find that in both the Old and New Testaments there is always mention of someone to come. Never is there someone claiming to be the final and last prophet.’ Only in the case of Islam we find that this is documented from the word of God, the Qur’an, as well as in the words of Prophet Muhammad.

After all, the selection of the proper time is something that has been done by God himself.’ God chose that time as the most appropriate.’ If we try as humans to understand why not before or after then it is only our human attempt to understand this and we are not able to judge the wisdom of God.

Four basic points are relevant here.’ First of all the means of transportation and communication were very difficult in the past.’ It was not practical to have a prophet who has a great number of followers and have them go all over the world to spread the message.’ There were degrees of travel, but it wasn’t until after the 7th century forward did the extent of movement and contact between people became greater and with modern technology it is becoming much easier to communicate the message.

A second basic reason is the means of writing and preservation of the message.’ The prophet is a human being; he would live for a few years then die.’ The only authentic teachings would be something that is preserved scrupulously preferably in writing so that things will not be forgotten or mixed up.’ There is extensive evidence that the previous revelations given to previous prophets are no longer completely intact. Over the centuries some pieces were lost whether in translation or in actuality.’ There were various reasons for this as the believers were attacked, persecuted, their Holy Books were destroyed and some people wrote whatever they recalled.’ There were problems that occurred and everybody readily admits this when one studies history of the various scriptures prior to Islam.’ With this difficulty it is quite possible that, even though the prophet was honest in communicating what was given to him, the message might have undergone loss or change.

A third possible reason is that whatever remained of the teachings of the prophets prior to Muhammad were often mixed up with philosophical ideas, theological speculation and, at times, with mythology that preceded the mission of these prophets.’ This made it very difficult for people to sift out the exact words of the prophet.

A fourth and perhaps more important reason is the stage of maturity of humanity.’ In the past, a prophet was sent then another prophet would come with a slightly modified mission even though it was basically the same. It makes more sense that once humanity reaches a level where a universal general message, which carries the elements of flexibility and applicability, can be given to them. The divine gives the permanent unchangeable laws and the human mind tries its best to interpret them and find detailed and specific applications depending on the need of time and place.

If one looks at all of these four points, one finds that with the advent of Prophet Muhammad ample historical evidence is available that the message given to him was preserved and is intact and has not been mixed up with the teachings of anyone else.’ We find that the Qur’an is separate from the words of Muhammad when he is not receiving revelation.’ His word is considered Hadeeth, which is a separate book from the Qur’an.’ The purity of the revelation has been preserved.’ We also see that within a few years after his death the message of Islam reached nearly half of the known world at that time and today it has reached all corners of the world.’ The timing was selected by God because there are logical reasons it happened at that particular time.

Host:’ Is the door of guidance closed since Muhammad is the seal of prophets?

Jamal Badawi:

I think that mixes up the role of prophets with reformers.’ A prophet is not sent to us to show us where to place the traffic lights or how to collect municipal taxes or how to organize a school board.’ A prophet gives the broader guidance.

Especially the last message, the message of Islam, is basically a broad guidance that can’t be changed with time and place.’ Of course there are principles and laws of freedom, equality and human brotherhood and so on.’ Within the framework of Islam it is quite possible for people to be inspired on an individual level.’ But once the message of the prophet-hood had been completed the revelation was preserved.’ The Qur’an itself asserts that this is the final revelation; the most perfect complete and comprehensive code of life. We don’t need another prophet for the details.’ People can work out things and think but if there are problems then comes in the concept of ishtihad in Islam by trying to apply the divine law by exerting effort and working it out under certain conditions or a certain period of time.

There is no contradiction between the finality of prophet-hood and continuation of guidance in different lower forms.’ We are not saying that people won’t go off the proper path but when they do they do not need a new prophet since the message is still intact.’ Historically speaking since the assertion that Muhammad is the last prophet was made in the 7th century of the Christian era there has never been a prophet who can really resemble in any remote form any of the great prophets of the past (Abraham, Moses or Jesus).’ And there has not been anyone who had a revelation that could be compared in any way with the Torah, Bible or the Qur’an.’ This in itself is a historical manifestation.

A few examples from the Qur’an about Prophet Muhammad’s finality are ‘Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things,’ (33:40) and ‘I am sent unto you all, as the Messenger of Allah,’ (7:158) and lastly, ‘This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.’ (5:3)

Prophets- Finality of ProphethoodI attended a lecture once in which the lecturer explained how some believe that anyone could qualify in becoming a prophet.’ Some people take it in a very loose sense.’ It depends of course on what the logic of Islam is concerning this whole issue of prophet-hood, which in turn explains why a universal and final revelation is needed.

Prophets- Prophecy, Ingenuity & MiraclesOn the other hand some people believe that there is no such thing as a miracle and any talk of them is just superstition.’ Even when something occurs that is difficult to explain, they refuse to believe that there is no scientific explanation to it.’ They adopt a 100% rational approach to miracles.’ This is also ironic because not everything can be explained by science or rational interpretation.

Prophets- Islamic & Biblical VersionsHost:’ The last lecture emphasized the humanity of the prophets yet now it is explained that prophets are also infallible.’ How do you dissipate this inconsistency if there is an inconsistency?’ Is being infallible inconsistent with being human?

Prophets- Revelation & CharacteristicsThe Bible goes to two extremes when defining prophet-hood.’ One extreme is to deify a pious prophet to the level of God-hood, which is the case with Prophet Jesus (PBUH).’ The other extreme is exactly the opposite: where major moral sins and cardinal sins, are attributed to great figures whom we all accept as prophets whether we are Muslims, Jews or Christians.

Prophets- The Need for ProphetsHost:’ Can you elaborate on the concept of revelation and receiving guidance through mystical experience of meditation or contemplation etc?’ Where does mystical experience fit into Islam?

un beau costume pour la rentrée

Bob Cronk. Everyone is dressed . No one is going. Paris, France

tags : chic parisien, #rentree #fashion #paris #education #photography

I've always enjoyed photographing people, particularly children. Former students in 1977. #publicschool #publicschools #publicschoolteacher #publicschoolteachers #school #schools #teacher #teachers #education #publiceducation #educator #educators #photo #photography #portrait #portraits #portraitphotography #portraitphotographer #portraitphotographers #sweetgirls #formerstudents #formerstudent #tuscaroravalley #tuscaroravalleyelementary #tuscaroravalleyelementaryschool

إذا تمكنت من استعادة يوم واحد من ماضيك، فما اليوم الذي سيكون، ولماذا؟

Ibn Ataa’s Words of Wisdom on Repentance and Hope

In his renowned book, Al-Hikam (Words of Wisdom), Sheikh Ahmad

IbnAtaa’illah As-Sakandari offers profound insight:

“If you find yourself having less hope in God when you make a mistake, then realize you are only relying on your work, not on God’s Mercy.”

 مِنْ عَلامَةِ الاعْتِمادِ عَلى العَمَلِ، نُقْصانُ الرَّجاءِ عِنْدَ وُجودِ الزَّللِ

When embarking on a spiritual journey toward God, one must ask: Where do I begin? What should I carry along on this path? Should I rely on the good deeds I’ve done as provisions for this journey?

Ibn `Ataa’illah’s wisdom answers emphatically: No, you should not rely on your good deeds. The journey to God begins with turning your heart fully to Him, trusting in Him alone, and placing your hope solely in His Mercy and Bounty.

Understanding God’s Mercy
Some might wonder if receiving Allah’s Mercy depends on their good deeds. But does Allah’s Mercy cease when we falter? The Qur’an provides clarity:

“Now if Allah were to take humans immediately to task for all the evil that they do, He would not leave a single living creature upon the face of the earth.” (An-Nahl 16:61)

Thus, it’s not about earning or deserving Allah’s Mercy, but about trusting in His infinite Mercy, despite our shortcomings. This is the foundation for a righteous path.

However, turning to Allah and hoping for His Mercy must be accompanied by sincere repentance. Just as a vessel must be emptied before it can be filled, our hearts must be cleared of sins and worldly desires to be filled with faith and divine light. The Sufi tradition sums this up: Purity, then beauty, then light (al-takhalli thum al-tahalli thum al-tajalli).

The Role of Repentance
To begin this journey, one must repent from their shortcomings:

“And always, O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state!” (An-Nur 24:31)

Repentance must be coupled with hope in Allah. Ibn `Ataa’illah emphasizes the importance of hope in the process of repentance. Why is this hope so vital? He explains:

“If you find yourself having less hope in Allah when you make a mistake, then realize you are only relying on your work, not on Allah’s Mercy.”

This teaches us not to be self-righteous. Achieving virtue is not due to our efforts alone. A sign that one relies more on their deeds than on Allah’s Mercy is when hope diminishes after making a mistake. Hope should remain constant.

Conditions for True Repentance
Scholars identify four conditions for genuine repentance:

Remorse for the mistake.
Cessation of the wrongdoing, especially if it’s habitual.
Sincere Determination not to repeat the mistake.
Restitution of any wrongs done to others, such as returning what was taken unjustly or seeking forgiveness for slander.
True repentance requires meeting these conditions, with the understanding that Allah is Most Forgiving and Merciful.

The Balance of Hope and Awe
Sometimes, one may feel unworthy of Allah’s grace due to their mistakes. This is a mistake in itself. Believing that one’s sins are too great for Allah to forgive contradicts faith in His Mercy and can lead to despair:

“And who—other than those who have utterly lost their way—could ever abandon the hope of their Sustainer’s grace?” (Al Hijr 15:56)

Losing hope in Allah’s Mercy indicates reliance on our limited selves rather than on His infinite Mercy. Yet, this does not mean abandoning righteous deeds. True reliance on Allah combines inner trust with outward action.

Ibn `Ataa’illah teaches that regardless of how severe one’s mistakes may be, they should not diminish hope in Allah’s Mercy. Sincere repentance will always be accepted by Allah, as the Prophet Muhammad (peace and blessings be upon him) said:

“A person who has repented of a sin sincerely is exactly like the person who has never sinned at all.” (Reported by Ibn Majah)

Avoiding False Security
However, hope should not lead to complacency. Believing oneself immune to Allah’s punishment regardless of actions is a dangerous illusion:

“But none feels secure from God’s deep devising save people who are lost.” (Al-`Araf 7:99)

True balance lies in maintaining both hope in Allah’s Mercy and fear of His justice.

Conclusion: The Journey Begins with Hope
The first step on this spiritual journey is to reaffirm hope in Allah’s Mercy and turn your heart toward Him. This marks the beginning of the path to divine proximity.

By Jasser Auda

la rentrée approchait

Jonna Pohjalainen (Finnish, b.1962) Colour Pencils, 2006 Open Air Art Museum, Pedvale, Talsi

tags : l'âge du crayon taillé, fournitures scolaires, #rentree #education #history #trees #sculpture #photography

Fifty-six percent of trans and nonbinary students go to a school with a discriminatory policy written down somewhere in the building.

Ninety-seven percent of them can still name one adult in there who has their back. In this climate. With this many legislatures hunting them. They found somebody anyway.

And the researchers went and measured what that adult is worth. Five supportive teachers or fewer: 3.20 grade average. Eleven or more: 3.42. Isolated from other queer kids: 3.23. Well-connected: 3.42.

That's not a warm feeling. That's a dose-response curve, and it means the thing that saves queer kids is the cheapest line in the entire education budget — one adult, repeatedly, refusing to look away.

Who was that adult for you? I answer every one of these in the comments under the piece.

Today's issue → https://thistleandmoss.com/p/new-letterhead-same-fuckin-leash-a-rebranded-cure-an-all-caps-siege-with-a-limp-dick-and-water-gives?utm_source=PixelFed&utm_medium=social&utm_campaign=fedica

#TransRights #QueerNews #LGBTQ #Teachers #Education #Students #TransKids #QueerYouth #Photography #Journalism #Solidarity #Nonbinary #Pride #History

No advertisers, no billionaire, no ad-tech goblin following you around to sell you a mattress. If today's was worth a morning:

https://ko-fi.com/wendythedruid?utm_source=PixelFed&utm_medium=social&utm_campaign=fedica

“Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.” ― Martin Luther King Jr

#education #books #nature #photo #photography #flowers #life #uk #usa #roses

ما نظرية المؤامرة التي تجدها قابلة للتصديق فعلًا؟

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Division
In our social and cultural setups, the curse of arrogance and pride has infiltrated our hearts, fueling division and discord among individuals and communities. This destructive mindset hinders personal growth, erodes relationships, and tears at the fabric of society. However, Islamic teachings offer a transformative path towards overcoming these negative traits, fostering unity, and nurturing a harmonious coexistence.

Arrogance and pride breed a sense of superiority, blinding individuals to the inherent worth and dignity of others. In our pursuit of worldly accomplishments, we often forget that true success lies in recognizing the greatness of the Creator and our own limitations as human beings. Islamic teachings remind us that Allah does not favor those who are arrogant or boastful, as arrogance stems from a false sense of self-importance and denies the equality and interdependence of all human beings.

The curse of arrogance and pride manifests in various forms within our social and cultural setups. It manifests as elitism, where individuals perceive themselves as superior based on wealth, social status, or lineage. It fuels tribalism and racism, creating divisions based on ethnicity, race, or nationality. It fuels religious intolerance, leading to sectarianism and the marginalization of others based on differing beliefs.

Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Islamic teachings promote the concept of “taqwa,” which is God-consciousness or mindfulness of Allah in all aspects of life. Taqwa serves as a safeguard against arrogance, reminding believers that they are accountable to a higher power and responsible for their actions and treatment of others. It encourages individuals to humble themselves before Allah, seeking His forgiveness, guidance, and mercy. Furthermore, the practice of “Sunnah,” the teachings and actions of the Prophet Muhammad (peace be upon him), provides a practical roadmap for embodying humbleness and humility.

The Prophet Muhammad (peace be upon him) was known for his modesty, simplicity, and compassion towards all people, regardless of their social status or beliefs. His life serves as a shining example of the transformative power of humility in building bridges and nurturing harmonious relationships. In the light of Islamic teachings, the solution to overcoming the curse of arrogance and pride lies in a collective effort to return to the core values of Islam. It requires individuals to introspect, purify their hearts, and develop a genuine sense of humility. By recognizing the worth and value of every individual, regardless of their background or beliefs, Muslims can foster a culture of respect, empathy, and inclusivity.

Islamic teachings call upon believers to engage in acts of kindness, charity, and service to humanity, seeking to uplift others rather than seeking personal gain or recognition. By putting the needs of others before their own and embracing the spirit of selflessness, Muslims can actively contribute to the betterment of society and counter the divisive effects of arrogance and pride.

In conclusion, the curse of arrogance and pride poses a significant threat to our social and cultural setups. Islamic teachings offer a transformative solution rooted in humbleness and humility. By cultivating self-awareness, practicing gratitude, adhering to taqwa, and following the example of the Prophet Muhammad (peace be upon him), Muslims can overcome the negative impacts of arrogance and pride. By embodying the values of Islam, we can nurture a society that promotes unity, respect, and compassion, paving the way for a harmonious coexistence and a brighter future for all.

By Imtiaz Ahmed

The Curse of Arrogance and Pride: An Islamic Perspective on Overcoming Divisionأوت 19, 2026Overcome the curse of arrogance and pride
To overcome the curse of arrogance and pride, Islamic teachings offer a profound solution rooted in humbleness and humility. Muslims are encouraged to cultivate a deep sense of self-awareness, acknowledging that all blessings and abilities come from Allah. Instead of boasting about worldly accomplishments, believers are taught to express gratitude to the Creator and recognize the contributions and worth of others.

Prophets- Islamic & Biblical Versionsأوت 19, 2026Additionally there must be a distinction between the various types of inspiration.’ Besides the very select and special type of divine revelation, which produces the Holy Books communicated to prophets and messengers of God, there are a few other types that are not limited to prophets.’ We talked about inspiration that teaches things from nature to survive and an example is given in the Qur’an that discusses how bees survive. Another type is inspiring pious people with certain truths. It is still something that is limited to them personally and not a general message that is expected to be conveyed to the rest of humanity.

Faith in the Digital Age: The Islamic Perspective on Social Mediaأوت 19, 2026This divine reminder is further cemented by explicit prophetic traditions that define the foundational parameters of faith through the control of speech and physical harm.

Sins and Obedience: Do They Affect God?أوت 18, 2026Divine Legislation: A Gift of Mercy, Not Hardship
Allah’s orders and prohibitions are a Divine gift designed to help us attain happiness and prosperity in both this life and the Hereafter.

Electronic shopping from an economic perspectiveأوت 17, 2026Why are these huge infrastructures and fixed factories when in an ideal world or at least a theoretical world, supply and demand laws will dictate pricing, and before breakfast cools, we see the world as clearly visible as it should be.

ما اللحظة التي أدركت فيها أنك أصبحت بالغًا بالفعل؟

Seek forgiveness for your sins

Brothers in faith,

It is a poison when it penetrates into hearts, makes them sick, when it spreads in the countries, corrupts them, and its harms, consequences are very severe. Among its effects is the deprivation of sustenance and knowledge, weakness of faith, the humiliation of the servant his before, deserving of the punishment of the grave or the torment of the Hellfire if he does not repent. And that is the guilt and sin.

Was sin not the reason for expelling the parents (Adam and Eve) from Paradise?

Bukhari recorded in his Sahih on the authority of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah PBUH said: “All my people will enter paradise except those who refuse.” On being asked who refused, he replied, “He who obeys me will enter paradise, and he who disobeys me has refused.”

My brothers,

We read a lot and hear a lot about the command to fear Allah, but to what extent do we apply it?

The reality of piety revolves around two principles: obeying commands of Allah the, Almighty and leaving prohibitions.

My beloved brothers,

Ibn al-Qayyim mentioned an eloquent analogy about the effects of sin on the heart, he said: “It should be known that sins and disobedience cause harm, and their harm to the heart is like the harm of poisons to the bodies, with different levels of poison in harming.”

It is a fact, that a person shuns the causes of diseases and epidemics, and if something befalls him, he rushes to treat it. Aren’t sins more deserving that we stay away from them and treat them when we fall into them? Undoubtedly, diseases and their treatment are different. Cancers need treatment and more attention than symptomatic diseases.

It is quite strange, that we protect ourselves from some foods for fear of their harm, and do not avoid sins which are the cause of the torment of the grave or the fire.

Brothers in faith,

Human beings are different from angels. Angels do not disobey, but humans are not infallible, as it is in their nature to fall short and make mistakes. It is mentioned in the hadith which is recorded by Tirmizi and Ibn Maja: The Prophet (ﷺ) said: “Every son of Adam sins, and the best of the sinners are the repentant.” Graded as Hasan by Albani.

It is from Allah’s grace that He made the door of repentance and erasure of sins open for us. Allah’s Messenger (ﷺ) having said: “By Him in Whose Hand is my life, if you were not to commit sin, Allah would sweep you out of existence and He would replace (you by) those people who would commit sin and seek forgiveness from Allah, and He would have pardoned them.” Narrated by Muslim.

and it should be noted that the prophet said it to the Companions who were on a great side of piety and steadfastness.

Reflect on how Ibn Masoud, may Allah be pleased with him, depicted the situation of the believer with disobedience. He said: “A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. Bukhari narrated it.

Yes, brothers and sisters, despising and belittling sins is a dangerous matter, it is recorded in the hadith: “Beware to despise the sins, because, despising the sins f is like the people who descended into a valley, then one brought a piece of wood and second brought a piece of wood even they collected an amount of wood from which they can cook their roti. And when the one is caught because of small sins they perish him”. Authenticated by Albani. And Bukhari narrated on the authority of Anas, may Allah be pleased with him, who said at the time of the Tabieen: Anas said: “You people do (bad) deeds (commit sins) which seem in your eyes as tiny (minute) than hair while we used to consider those (very deeds) during the life-time of the Prophet (ﷺ) as destructive sins.

How about if the companion of the Messenger of Allah PBUH had seen our condition in this our time!

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ [الروم: 41]

“Calamities have appeared on land and sea because of what the hands of the people have earned, so that He (Allah) makes them taste some of what they did, in order that they may return (to the right way)”.

Oh Allah, forgive us for what we have sent forth and what we have left behind.

Brothers in Islam,

Against disobedience is fought with obedience, strengthening faith, and striving against oneself.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى [النازعات: 40]

“Whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire”.

When we commit sins, we should consider them great and we, instantly, should repent from them.

إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ [الأعراف: 201].

“Surely when the God-fearing are touched by any instigation from Satan, they become conscious (of Allah), and at once they discern (the reality)”.

Servant of Allah,

Apply the commandment of your Prophet that “and follow an evil deed with a good one to wipe it out”.

Servant of Allah,

Do not underestimate the guilt, even if many people do it, because the important is the order of Allah and His Messenger, not the actions of people. Would it be right for the servant to apologize before his Lord on the Day of Resurrection saying that the people used to do that?

Servant of Allah,

Whenever you have become weak and defiled by disobedience, repent to your Lord, clean yourself with remorse, wash it with repentance, and perfume it with obedience.

Servant of Allah,

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ [البقرة: 222]

“Surely Allah loves those who are most repenting, and loves those who keep themselves pure”.

Ibn Katheer said: “That is, keep themselves pure from the sin, even if it is repeated, and don’t insist on sins.”

فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ [آل عمران: 135].

“Then, seek forgiveness for their sins and who is there to forgive sins except Allah? and do not persist in what they have done”.

Servant of Allah,

Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

Servant of Allah,

If you are not able to repent to Allah from all sins, then, at least, repent from some of them. Because the person with multiple diseases, takes the initiative to treat all of his diseases, and if it is not possible, then it is better to treat some of diseases than leaving all of them destroying body.

Servant Of Allah,

If you are addicted to commit sin and you try to leave it, then do not despair, humiliate before your Lord and pray to Him to help you to repent and to rid you of sin, and absolve from your mighty and your strength, and rely on your Lord. Along with it, adopt the causes and look for what nourishes faith in your heart. Because, the authority of the servant decreases as he increases in faith, entrusting and dependence on his Lord:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ [النحل: 99].

“He is such that he has no authority over those who believe and place trust in their Lord”.

In conclusion,

We are in a blessed day, so let us wash away the defilement of our sins with sincere repentance, and let us witness. The truth, Glory be to Him, said:

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ [التوبة: 104].

“Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful”?

Oh Allah, as you have beatified me and the sinners by your protection, so beautify us and them with your forgiveness, guidance and good pleasure.

Seek forgiveness for your sinsأوت 16, 2026Don’t laugh at a sinner or reproach him for sin, and how many sound people are afflicted with the same sin that he used to reproach others with, and a sin that produces regret and humility is better than worship accompanied by arrogance.

The Addiction of Sinsأوت 16, 2026“Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death become equal? Evil is what they judge”.

The danger of backbiting and tale bearing.أوت 16, 2026After all, let us not utter any word that does not please Allah because we speak a lot and forget Allah’s Saying: “Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Surat Qaf: 18].

Ongoing Sins and Their Danger in the Scale of Islamأوت 16, 2026This matter is extremely serious, as it may cause a person’s scale of deeds on the Day of Judgment to be burdened with sins he did not commit directly with his own hands, but for which he was the cause of their spread and continuation.

ما الموقف الذي أعاد فيه شخص غريب ثقتك بالناس تمامًا؟

Hatur og gremja (orsakir og meðferð)Fyrsta prédikun

Öll lofgjörð er Allah. Við lofum hann, leitum hjálpar hans, leiðsagnar og fyrirgefningar og leitum hælis hjá honum frá illsku okkar eigin sálna og illsku verka okkar. Sá sem Allah leiðir er sannarlega leiðsögn og sá sem Hann lætur afvegaleiða mun ekki finna verndara eða leiðtoga. Ég ber vitni um að enginn guð er nema Allah einn, Drottinn hans, án félaga, vitnisburður sem við lifum eftir, sem við keppum að og sem við munum hitta Allah eftir, blessaður og upphafinn sé Hann. Ég ber vitni um að meistari okkar, ástkæri okkar, mikill okkar og leiðtogi, Múhameð, er sendiboði Allah. Megi friður og blessun Allah vera yfir honum, fjölskyldu hans og félögum hans og megi Hann veita þeim ríkulegan frið til dómsdags. Til að halda áfram:

Sannasta ræðan er orð Guðs, og besta leiðsögnin er leiðsögn Múhameðs, megi Guð blessa hann og veita honum frið, og verstu málin eru þau sem eru nýuppfundin, og sérhver nýuppfundin mál eru nýjung, og sérhver nýjung í trúarbrögðum er villuleiðsögn. Megi Guð vernda okkur og ykkur fyrir nýjungum og villuleiðsögn. Amen, ó Guð, amen.

Kæru bræður og systur í Guði, ég ráðlegg ykkur fyrst og fremst, mér og ykkur, að óttast Guð almáttugan, því að þetta er boðorð Guðs frá upphafi til enda:

Og Vér höfum þegar fyrirskipað þeim sem fengu Ritninguna á undan yður og sjálfum yður að óttast Allah . [An-Nisa: 131]

Kæru bræður mínir: Múslim sagði frá í Sahih sínum, að sögn Abu Hurairah, megi Guð vera ánægður með hann, að sendiboði Guðs, megi Guð blessa hann og veita honum frið, sagði:

((Gjörðir fólks eru kynntar tvisvar í viku, á mánudögum og fimmtudögum, og hverjum trúuðum þjóni er fyrirgefið nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast)) [Sagt frá af Múslim].

Svo: Hann fyrirgefur hverjum trúuðum þjóni nema manni sem fjandskapur var milli hans og bróður síns.

Bræður í trúnni: Í áreiðanlegum hadít sagði spámaðurinn, friður og blessun sé yfir honum:

((Sá sem slítur skyldleikatengslum mun ekki ganga inn í paradís) ) [Samkomulag], sem þýðir sá sem slítur skyldleikatengslum, Guði sé lof.

Sérhver múslimi ætti að hafa hjarta laust við illsku, hatur, öfund, gremju og fjandskap, sérstaklega gagnvart ættingjum sínum, því gremja meðal ættingja er mikil hörmung sem margfaldar syndir og veldur sundrungu og sundrung meðal ættingja.

Í áreiðanlegri hadíth: „Maður sagði: Ó, sendiboði Guðs, ég á ættingja sem ég held sambandi við en þeir slíta sambandi við mig og ég fer vel með þá en þeir fara illa með mig. Spámaðurinn, megi Guð blessa hann og veita honum frið, sagði: Ef þú ert eins og þú segir, þá er það eins og þú sért að gefa þeim heita ösku og þú munt halda áfram að hafa stuðning frá Guði svo lengi sem þú ert þannig. “ [Sagt frá af Muslim].

Spámaðurinn, friður og blessun sé með honum, útskýrði í áreiðanlegum hadít:

((Það er ekki leyfilegt fyrir múslima að yfirgefa bróður sinn í meira en þrjár nætur, hittast og snúa sér frá hvor öðrum, og sá sem færir friðarkveðjuna er betri.)) [Samkomulag].

Sumir segja: Ef þú fyrirgefur honum og afsalar þér rétti þínum, þá þýðir það að þú ert hræddur. Þeir segja: Þetta er fátækur, hræddur maður. Hann kom aftur og sættist. Nei, fyrir Guðs sakir, þú ert kær og heiður í augum Guðs almáttugs.

Spámaðurinn (friður og blessun sé með honum) sagði:

((Hlið Paradísar eru opnuð alla mánudaga og fimmtudaga og hverjum þjóni sem tengir ekkert við Guð er fyrirgefið, nema þeim sem fjandskapur ríkir milli bróður síns. Sagt er: Líttu á þessa tvo þar til þeir sættast.) ) [Sagt frá af Múslim].

Bræður í trúnni: Við ættum að rannsaka sjálf okkur og gera okkur ábyrg, því ein mesta orsök fjandskapar og haturs er Satan. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Satan hefur örvænt yfir því að vera tilbeðinn á Arabíuskaganum, en hann mun halda áfram að kynda undir sundrungu meðal þeirra) ) [Sagt frá af Muslim].

Múslími ætti alltaf að leita skjóls hjá Guði fyrir Satan, hinum bölvaða. Guð almáttugur sagði:

„ Sannarlega er Satan óvinur ykkar, takið hann því sem óvin .“ [Fatir: 6], „ Ó, þér sem trúið, fylgið ekki í fótspor Satans .“ [An-Nur: 21], „ Satan ógnar ykkur fátækt og skipar ykkur til siðleysis, en Allah lofar ykkur fyrirgefningu frá honum og rausnarsemi .“ [Al-Baqarah: 268].

Önnur orsök fjandskapar er öfund, eins og þú sért að mótmæla úthlutun Guðs og spyrja hvers vegna sá og sá fékk eitthvað en ekki ég?

Spámaðurinn (friður og blessun sé með honum) sagði:

( Sjúkdómur þjóðanna á undan ykkur hefur laumast inn í ykkur: öfund og hatur. Þetta er rakvélin. Ég segi ekki að hún raki hár, en hún raki trúarbrögð. ) [Sagði frá af Al-Tirmidhi og hann gaf því einkunnina góða.]

Hann sagði: „Öfundið ekki hver annan, snúið ekki baki hver við öðrum, hatið ekki hver annan, heldur verið, þjónar Guðs, bræður .“ [Samkomulag].

Ein af orsökum fjandskapar eru veraldleg mál og að gera þau að sínu mesta áhugamáli. Spámaðurinn, friður og blessun sé yfir honum, sagði:

((Við Guð, ég óttast ekki fátækt þína vegna, en ég óttast að veraldlegur auður verði veittur þér … og muni tortíma þér) ) [Samþykkt].

Meðal orsaka fjandskapar eru tíð rifrildi og deilur, sem og reiði. Spámaðurinn, friður og blessun sé yfir honum, sagði: „Ég ábyrgist hús í útjaðri Paradísar fyrir þann sem hættir í rifrildi, jafnvel þótt hann hafi rétt fyrir sér. “ [Sagð frá af Abu Dawud] Hann sagði einnig: „Verið ekki reið.“ [Sagð frá af Al-Bukhari]

Ég segi þetta og bið Guð almáttugan um fyrirgefningu fyrir mig og þig, biðjið hann því um fyrirgefningu, því að hann er sá sem fyrirgefur, sá sem miskunnsamur er.

Önnur prédikun

Lof sé Guði einum, og friður og blessun sé yfir þeim sem enginn spámaður kemur eftir; nú þá:

Meðal orsaka fjandskapar og haturs er þessi heimur, sem keppir um hann, gerir hann að okkar mesta áhyggjuefni og gerir hann að því mikilvægasta.

Þessi heimur er akur fyrir lífið eftir dauðann. Á jarðskjálftadögum lærðum við sannleikann um þennan heim. Þessi heimur er einskis virði. Hvers vegna hötum við hvert annað hans vegna? Hvers vegna rífumst við? Við munum öll fara, við munum öll deyja.

Meðal orsaka fjandskapar eru: tíð rifrildi og deilur, og reiði. Þess vegna verðum við að vera blíð, þolinmóð og umburðarlynd.

Ó, Guð, leið okkur til alls þess sem gott er. Ó, Guð, hjálpaðu okkur að minnast þín, þakka þér og tilbiðja þig á besta hátt.

Ó Guð, leið okkur og leið múslímsku æskuna. Ó Guð, leið okkur og leið múslímsku stúlkurnar.

Ó Guð, hreinsaðu hjörtu okkar frá hræsni, illsku, hatri, öfund og gremju, verk okkar frá yfirlæti, tungum okkar frá lygum og augum okkar frá svikum.

Ó Guð, gef sálum okkar guðrækni þeirra og hreinsaðu þær, því þú ert bestur þeirra sem hreinsa.

Ó Guð, vertu með kúguðum alls staðar.

Ó Guð, vertu með hinum þjáðu alls staðar.

Ó Guð, verndaðu líf múslima alls staðar.

Ó Guð, gerðu við þá sem samsæra gegn Íslam og múslimum, því þeir geta ekki umflúið vald þitt.

Ó Guð, frelsaðu Al-Aqsa moskuna frá vanhelgun Gyðinga.

Ó Guð, gerðu við árásargjarna Gyðinga, því að þeir geta ekki umflúið valdi þínu.

Sýn okkur undur máttar þíns í þeim, ó þú sem ert megnugur öllu.

„ Drottinn okkar, við höfum gert sjálfum okkur rangt, og ef þú fyrirgefur okkur ekki og miskunnar okkur ekki, þá munum við örugglega vera meðal þeirra sem tapa .“ [Al-A’raf: 23]

„ Drottinn okkar, fyrirgefðu okkur og bræðrum okkar sem voru á undan okkur í trúnni og leggðu ekki í hjörtum okkar neina gremju gagnvart þeim sem hafa trúað .“ [Al-Hashr: 10]

Þjónar Guðs: Sendið bænir og frið yfir þeim sem sendir eru sem miskunn til heimsins: „ Sannarlega, Guð og englar hans senda blessun yfir spámanninn. Ó, þér sem hafið trúað, sendið blessun yfir hann og frið yfir honum með verðugri kveðju .“ [Al-Ahzab: 56]

Þér þjónar Guðs, „ Guð býður réttlæti og góða hegðun og gjöf til ættingja og bannar siðleysi, ranglæti og kúgun . Hann áminnir ykkur um að kannski verði ykkur minnt á það.“ [An-Nahl: 90] Munið því Guð og hann mun minnast ykkar. Þakkaið honum fyrir blessanir hans og hann mun auka þær fyrir ykkur. Biðjið hann fyrirgefningar og hann mun fyrirgefa ykkur. „ Og minning Guðs er meiri og Guð veit hvað þið gerið .“ [Al-Ankabut: 45]

Og framkvæma bænina.

Oh creyentes, siervos de Dios, entre las manifestaciones de mal carácter de las que debemos estar conscientes en nuestra vida diaria se encuentran:

Hatur og gremja (orsakir og meðferð)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!

Sermón: Los malos modales (sus manifestaciones, causas y tratamiento)أوت 15, 2026Entre ellas se encuentran: la tacañería, el amor al dinero y el amor al mundo. Todas estas son malas costumbres y demuestran la falta de respeto del siervo hacia Dios, quien da y retiene, y Él es el Proveedor, ¡Gloria a Él!

“Mystery creates wonder and wonder is the basis of man's desire to understand.” ― Neil Armstrong

#nature #photography #photo #books #manchester #art #history #education #flowers #water

إذا استطاعت نسختك المستقبلية أن ترسل إليك جملة واحدة، فما الذي تأمل أن تقوله؟

Prophet Muhammad: Mercy for a Broken World
Prophet Muhammad’s mercy in Islam stands as a vital blueprint for modern survival in a world frequently torn apart by violence, wars, and systemic oppression. Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

Societies today suffer from domestic abuse, child neglect, and environmental destruction. These “modern” maladies are, in reality, symptoms of a heart devoid of the mercy that Islam promotes—not as a fleeting emotion, but as a mandatory way of life.

The Foundation of Mercy: A Global Necessity
The Quran describes the Prophet (PBUH) as a “Mercy to the worlds” (21:107). This mercy was not limited to Muslims, or even just to humans, but encompassed the entire creation.

Why Muslims Must Lead by Example
Unfortunately, many Muslims in the modern era fail to exemplify this value in their daily interactions. To reclaim the beauty of the faith, we must look at the specific examples of the Prophet (PBUH) across different sectors of life. As he famously warned:

“Whoever is not merciful to others will not be treated mercifully.” (Al-Bukhari)

Special Care for Children: Nurturing the Future
In many societies, children are the most vulnerable victims of neglect. The Prophet Muhammad’s mercy in Islam was perhaps most visible in his treatment of the young. He replaced the harshness of pre-Islamic culture with a culture of affection.

Physical Affection:Abu Hurairah narrated that the Prophet (PBUH) would seek out his grandson Al-Hasan, embrace him, and pray, “O Allah, I love him; love him and love one who loves him.
Inclusion and Equality: He would place children on his thighs and embrace them, showing that even the leader of a nation has time for the “little chaps.”
Challenging Toxic Masculinity: When a companion boasted that he had ten children and had never kissed one of them, the Prophet (PBUH) cast a look of stern correction, reminding us that a heart without mercy for children is a heart in danger of losing God’s grace.

The Kindest Husband: Redefining Family Values
Domestic abuse and broken homes are rampant today. The solution lies in the Prophetic declaration: “The best among you is the best towards his wife, and I am the best of you to my wives” (Ibn Majah).

Emotional Intelligence in Marriage
The Prophet (PBUH) did not just provide food and shelter; he provided emotional companionship. He would watch displays of sport and art with his wife ‘A’isha, allowing her to lean against him for support until she was satisfied. He taught that a believer must not hate his wife for a single trait, but rather find joy in the many other positive traits she possesses. This balanced approach is the ultimate cure for the rising rates of marital discord.

Stewardship of the Earth: Mercy to Animals
Environmentalism is often viewed as a modern concept, but the Prophet Muhammad’s mercy in Islam extended to the “silent creatures” centuries ago.

Act of Mercy Prophetic Teaching
Protecting Wildlife When a bird was distressed because its chicks were taken, the Prophet ordered their immediate return to their mother.
Kindness to Strays He told the story of a man who was forgiven for all his sins simply because he filled his shoe with water for a thirsty dog.
The Sin of Neglect He warned that a woman entered the Fire because she tied up a cat, neither feeding it nor letting it hunt for itself.
This teaches us that “There is a reward for serving any living being.”

Forgiveness of Enemies: The Ultimate Test of Mercy
The highest level of the Prophet Muhammad’s mercy in Islam was displayed during his moments of greatest trial. At Al-Ta’if, he was rejected, pelted with stones, and driven out bleeding and grieved.

Choosing Reform Over Revenge
When the Angel of the Mountains offered to crush the city between two mountains, the Prophet (PBUH) made a choice that changed history:

“No, but I hope that Allah will let them beget children who worship Him Alone.”

This capacity to forgive those who caused him physical and emotional pain is the antidote to the cycles of revenge and war seen in modern geopolitics.

How to Revive this Legacy Today
To truly follow the Prophet (PBUH), mercy must move from the pages of books into our hands and hearts.

At Home: Replacing shouting and physical punishment with the kisses and embraces the Prophet gave his grandchildren.
In Society: Caring for the elderly and providing for the thirsty, whether they are humans or animals.
In Conflict: Prioritizing reconciliation and the hope for future generations over immediate retribution.
Conclusion: A World Thirsting for Rahmah
The collection of Hadiths provided is by no means exhaustive, but it provides a clear window into the soul of Islam. The Prophet Muhammad’s mercy in Islam is not a relic of the past; it is a living, breathing prescription for a world in pain. By embodying these values, Muslims can move from being “people of the book” to becoming “people of mercy,” essentially fulfilling the Prophetic mission of being a mercy to all of mankind.

By Muhammad Fathi

💁🏻‍♀️ TIL: 📸🐸 Joel Sartore has photographed more than 18,000 animal species for #NationalGeographic’s #Photo Ark, each posed against plain black to be seen face to face.

The #images span creatures large and small, many #endangered or thought #extinct. Sartore’s goal is documenting all roughly 25,000 species in human care before it’s too late.

👉 https://www.smithsonianmag.com/science-nature/this-amazing-archive-of-animal-photography-reveals-18000-species-and-counting-heres-how-joel-sartore-built-his-photo-ark-180989282/

#photography #conservation #biodiversity #andre #sartore #photoark #endangeredspecies #wildlife #amphibians #nationalgeographic #animals #nature #zoos #science #education

“Tell me and I forget, teach me and I may remember, involve me and I learn.” ― Benjamin Franklin

#nature #naturephotography #photography #flowers #art #culture #education #life #community #health

“The only way that we can live, is if we grow. The only way that we can grow is if we change. The only way that we can change is if we learn. The only way we can learn is if we are exposed.” ― C. JoyBell

#photo #photography #art #culture #media #gardening #flowers #nature #life #education