Archive for January 2018
The secret in "La' hawla wa la' quwwata illa' billah"
Many of the verses of Quran and sayings of Prophet we take for granted too simply without pondering deeply over it. Most of the cases, there are a lot of information hidden in them. The phrase, "la hawla wa la quwwata illa billah" is one such.
The magnificent phrase la' hawla wa la' quwwata illa' billah is mentioned numerous times in the hadith (sayings of Muhammad) as being highly regarded and highly recommended by the Prophet Muhammad.
It is not uncommon to find the phrase la' hawla wa la quwwata illa billah translated simply as there is no power or strength except through Alla'h. However that translation fails to capture the grandeur and deeper significance of this magnificent phrase.
Translating the word hawla simply as power is an over-simplification. The Arabic root h-w-l depicts all manner of change and transformation. The root h-w-l has led to a wide variety of words, but they all share this common thread of change and transformation. Certainly it is true that transformation and change require power, but power alone is not an adequate translation.... change and transformation are the keys to this magnificent phrase.
The phrase may be translated word-by-word as:
la = no, not, none, neither
hawla = change, alteration, transformation, movement, motion
wa = and
la = no, not, none, neither
quwwata = strength, power, potency, force, might, vigor
illa = but, except, if not
bi = with, to, for, in, through, by means of
llah = allah
Such change and transformation can only occur through the tahwil (transformation) of Alla'h. That is to say, true change and transformation can arise only through the awesome and glorious powers of Alla'h.
Here are some literal translations of the phrase la' hawla wa la' quwwata illa' billah that incorporate the idea of change and transformation:
There is neither change nor power except by means of Allah.
There is no transformation or strength except through Allah.
There is neither progress nor might except through Allah.
If we just remember the zikr of mystics, "Nothing exist but Allah" may be we can understand the deeper meaning of the phrase. Do you see the mysteries unfolding? .... inspired from the website: http://www.wahiduddin.net/words/tahwil.htm
courtesy: techofheart.co
The magnificent phrase la' hawla wa la' quwwata illa' billah is mentioned numerous times in the hadith (sayings of Muhammad) as being highly regarded and highly recommended by the Prophet Muhammad.
It is not uncommon to find the phrase la' hawla wa la quwwata illa billah translated simply as there is no power or strength except through Alla'h. However that translation fails to capture the grandeur and deeper significance of this magnificent phrase.
Translating the word hawla simply as power is an over-simplification. The Arabic root h-w-l depicts all manner of change and transformation. The root h-w-l has led to a wide variety of words, but they all share this common thread of change and transformation. Certainly it is true that transformation and change require power, but power alone is not an adequate translation.... change and transformation are the keys to this magnificent phrase.
The phrase may be translated word-by-word as:
la = no, not, none, neither
hawla = change, alteration, transformation, movement, motion
wa = and
la = no, not, none, neither
quwwata = strength, power, potency, force, might, vigor
illa = but, except, if not
bi = with, to, for, in, through, by means of
llah = allah
Such change and transformation can only occur through the tahwil (transformation) of Alla'h. That is to say, true change and transformation can arise only through the awesome and glorious powers of Alla'h.
Here are some literal translations of the phrase la' hawla wa la' quwwata illa' billah that incorporate the idea of change and transformation:
There is neither change nor power except by means of Allah.
There is no transformation or strength except through Allah.
There is neither progress nor might except through Allah.
If we just remember the zikr of mystics, "Nothing exist but Allah" may be we can understand the deeper meaning of the phrase. Do you see the mysteries unfolding? .... inspired from the website: http://www.wahiduddin.net/words/tahwil.htm
courtesy: techofheart.co
Sufi Meditation: Muraqaba, the What and the How
When the lips are closed, then the heart begins to speak;
when the heart is silent, then the soul blazes up, bursting into flame,
and this illuminates the whole of life.
- Traditional
Now, verily, it is We who have created man,
and We know what his innermost self whispers within him:
for We are closer to him than his jugular-vein.
And so, whenever the two demands of his nature come face to face,
contending from the right and from the left,
not even a word can he utter but there is a watcher with him, ever present.
- The Quran 50:16-18
True knowledge of God is gained when
the lover comes in contact with the Beloved
through secret communion with Him.
- Traditional Sufi Saying
Waqul jaa alhaqqu wazahaqa albatilu
inna albatila kana zahooqan
And say: "Truth has (now) arrived, and illusion perished:
Indeed illusion is (by its nature) bound to perish."
Muraqaba of Ma'yiat: Meditation on the Divine Accompaniment
The intention for this muraqaba: "I am giving tawajjuh (focused attention) to my heart and by the wasila(mediation) of the pure heart of venerable Muhammad, my heart is paying tawajjuh to the Holiest of Holy in Whom gathers all Divine Names and Attributes. May the energy of Ma'yiat (Divine Accompaniment) arrive from Allah, the Most High. Amen."
During this muraqaba, at interval, the following verse (from the Qur'an) be recited with pure sincerity and absorption in its meaning:
Wa Huwa Ma'akum aynama kuntum.
And the Divine Being is with you, wheresoever you are.
- Rewritten, translated and compiled from the writings of Muhammad Khalilur Rahman Sarkar
# Further:
* Muraqaba: World of Tasawwuf
* Muraqaba via Wikipedia
* Sufi Meditation: Muraqaba
* On Muraqaba by Mufti Moulana Ahsan Ahmed, Khanaqah Furfura Sharif (London)
* I AMness | Integral vision of Ken Wilber and Sufism
* The Sufi Meditation of the Heart: Llewellyn Vaughan-Lee
* Muraqaba | sufi meditation beyond time and space when the heart is silent, then the soul blazes up, bursting into flame,
and this illuminates the whole of life.
- Traditional
The (inner) meaning of Muraqaba - is to preserve the heart from everything other than Allah. The word Muraqaba comes from Raqibun, which in Arabic means the Watchful, Careful Observer, Vigilant, Wakeful. Ar-Raqib is one of the Beautiful Names of Allah, which means the One Who is Ever Watchful.
Now, verily, it is We who have created man,
and We know what his innermost self whispers within him:
for We are closer to him than his jugular-vein.
And so, whenever the two demands of his nature come face to face,
contending from the right and from the left,
not even a word can he utter but there is a watcher with him, ever present.
- The Quran 50:16-18
Since to Watch with Vigilance is a Divine Quality, the act of watching is a divine action. To watch is also an act of guarding the heart and mind; and therefore is the basis of meditation.
"Watch out therefore..."
- Jesus parable of ten virgins
Muraqaba is the Sufi word for meditation. Literally it means "to watch over", "to take care of", or "to keep an eye". Metaphorically, it implies that with meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its Creator.
Sometime Muraqaba begins with a seed of the verse of the Qur'an, which is the Divine Voice speaking to the heart of man. According to certain Sufi School to begin Muraqaba or meditation one has to pronounce vocally the Kalam (the holy words) upon which meditation is to be done. By humbling one's self, one sits down by facing the Qibla, the direction of Holy Mecca and sits in the posture of salaat (with two knees together). At this point, by clearing the inner heart from the worldly thoughts, one concentrate on the reality of meditation (haqiqat e muraqaba) which is as if one is seeing / watching God and if that is not the level of the seeker, then as if, the seeker is being watched by God.
This is the station of excellence (Ihsan) as defined by the Divine Informer, the Seal of Prophets in one of his famous tradition (known as Hadith of Jibreel) in which he transmitted that Ihsan is "that you worship Allah as if you see Him, for if you don't see Him then truly He sees you."
When seeker receive training on muraqaba from a spiritual guide, with sincerity and practice various condition (hal) and light rays (anwar) are manifested in the inner heart. At that point the seeker is given further teachings and initiation into higher level of Muraqaba e Tawhid (Meditation of deep Oneness). This muraqaba can be of various kind:
Muraqaba e Tawhid e Afwali: This is the meditation of the Oneness of Divine Action, the Singularity of Divine Acting. The method of this is that the seeker establish himself or herself on the truth that Allah is the only Real Doer of all the actions of the entire universe. Whatever and whomsoever seems visible in engaged with action in the world of appearances are to be taken simply as the medium of the Real Agent, Who is God, Who has no partner in His Sovereignty. In every action, every movement both visible and invisible it is Allah Who is to be taken as the Real Doer and the Owner of all Actions. If one meditate on this Tawhid e Afwali, the Oneness of Divine Action - the masters of the path have confirmed that wondrous result will manifest to the meditator's in life.
"Watch out therefore..."
- Jesus parable of ten virgins
Muraqaba is the Sufi word for meditation. Literally it means "to watch over", "to take care of", or "to keep an eye". Metaphorically, it implies that with meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its Creator.
Sometime Muraqaba begins with a seed of the verse of the Qur'an, which is the Divine Voice speaking to the heart of man. According to certain Sufi School to begin Muraqaba or meditation one has to pronounce vocally the Kalam (the holy words) upon which meditation is to be done. By humbling one's self, one sits down by facing the Qibla, the direction of Holy Mecca and sits in the posture of salaat (with two knees together). At this point, by clearing the inner heart from the worldly thoughts, one concentrate on the reality of meditation (haqiqat e muraqaba) which is as if one is seeing / watching God and if that is not the level of the seeker, then as if, the seeker is being watched by God.
This is the station of excellence (Ihsan) as defined by the Divine Informer, the Seal of Prophets in one of his famous tradition (known as Hadith of Jibreel) in which he transmitted that Ihsan is "that you worship Allah as if you see Him, for if you don't see Him then truly He sees you."
When seeker receive training on muraqaba from a spiritual guide, with sincerity and practice various condition (hal) and light rays (anwar) are manifested in the inner heart. At that point the seeker is given further teachings and initiation into higher level of Muraqaba e Tawhid (Meditation of deep Oneness). This muraqaba can be of various kind:
Muraqaba e Tawhid e Afwali: This is the meditation of the Oneness of Divine Action, the Singularity of Divine Acting. The method of this is that the seeker establish himself or herself on the truth that Allah is the only Real Doer of all the actions of the entire universe. Whatever and whomsoever seems visible in engaged with action in the world of appearances are to be taken simply as the medium of the Real Agent, Who is God, Who has no partner in His Sovereignty. In every action, every movement both visible and invisible it is Allah Who is to be taken as the Real Doer and the Owner of all Actions. If one meditate on this Tawhid e Afwali, the Oneness of Divine Action - the masters of the path have confirmed that wondrous result will manifest to the meditator's in life.
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| Lost in Contemplation: A rare photograph of Pir O Murshid Hazrat Barkat Ali (ra) |
True knowledge of God is gained when
the lover comes in contact with the Beloved
through secret communion with Him.
- Traditional Sufi Saying
Muraqaba e Tawhid e Sifaati: This is the meditation of the Oneness of Divine Attributes. In this the seeker establish himself or herself on the truth that the entire manifested world, including his or her very self as reflection of Divine Attributes (sifaat) and to immerse into that contemplation. According to the elders of the Path, the benefit of this muraqaba are so much that they can not be enumerated in writing.
The meditator in this will gradually start to feel one's own presence in the entire world. He will observe himself as expansive and very vast (wasi). From the earth to the heavens, in everything he will start to feel to be encompassed by his "I am"-ness. He discovers the existence of the entire cosmos within himself. The real significance of every single thing is presented in front of him. And he does not make mistake in this unveiling (kashf) but rather they start to appear to be practical and true.
But here the journey of the seeker must not end, rather he should continue to journey to the Being Who is Boundless and Who veils Himself beyond seventy thousand veils of light. At some point the meditator will envision various kind of light, color and effulgence. It will appear to be the divine veils of light. Only through utter humility at the door of the Divine Majesty can one ask permission to journey ahead. Beyond these veils are another kind of subtle (latific) and majestic (jamalic) veils. Reaching beyond which, in sufi terminology is called Sayrfillah (Swimming in the Boundless Being of Allah). There is no end and no boundary at this stage and this is considered as the last frontier of ma'rifa (ultimate Divine gnosis).
Muraqaba of Tajalliye Afyal: Tajalli means effulgence, light and Afyal means Action of Allah. In totality the meaning is to meditate upon the effulgence of Allah's Actions.
Following are its method to do muraqaba:
At the beginning of this meditation one reads:
- Astagh-firu-llah (meaning, "I seek forgiveness of Allah") five times, followed by
- Durood or Benediction on Prophet Muhammad (such as "O Allah, send your peace and choicest blessings upon our Spiritual Master Muhammad") five times.
Then the intention is said: "I am giving tawajjuh (focus) on my Qalb (inner heart) and by the mediation of his holiness Prophet Muhammad's blessed Heart, my Qalb is giving tawajjuh towards the 'Arsh (Mystical Divine Throne, the Absolute Divine Presence) of the Lord of the Worlds; and from the 'Arsh of Allah, energy of Tajalliye Afyal may arrive to my Qalb."
Or, to state simply: "I am focusing on my Inner heart, and my heart, through the honor of his holiness Muhammad's Heart, is focusing towards the Majestic Throne of God. May the energy of the effulgence of the reality of Divine Action may arrive from the Throne to my Heart."
During the Muraqaba, the seeker shall recite with perfect attention and awareness the following statement of truth:
La fa'yila illa-Allah
There is no doer but Allah.
During this Muraqaba / meditation sincere intention has to be present on part of the meditator that his existence is nothing, his actions are nothing and he is willing to annihilate his finite illusory self into the Infinite and Real. Along with this, the truth upon which one to establish one's self is that the apparent actions issuing from formed and shaped creatures are in reality belongs to Allah and all attributes of the manifest world are borrowed from Divine Attributes. In this the being receive great tranquility of being and the Divine mysteries start to unveil by the permission of Allah, according to the degree of the soul's striving.
Environment of Muraqaba:
Different saints and friends of Allah have meditated differently. Some meditate with open gaze towards the open sky without blinking and in that Anwar-e-Ilahi or Light Divine manifests in their vision. In an instant the flame of deep love of the Divine encompass their entire being and in that the permanent love for Allah is stamped upon their heart. This stage is often known as Muraqab-e-Haowa or Sky Meditation. Many Sufis have lost themselves in bewilderment in this meditation and wandered in the place of placeless.
Another method of Muraqaba is to sit in a half-darkened or almost darkened small chamber or room and to keenly observe a single ray of light coming from outside or a slice of visible light. In this they start to see the Light Divine (Anwar e Ilahi) and journey for union with the Infinite is accelerated. But this description is inadequate and does not encompass all the preparation of purification of the self (tazkiyatun-nafsx) that one undertakes under the guidance of a spiritual master before one is granted these visions in meditation.
In certain method, Sufi sit in complete silence and contemplate upon this truth that "I have no (separate) existence, and in Truth, the only existence is that of Allah". If someone can meditate upon this with total sincerity and concentration, then according to the following Quranic Sign, the God seeking heart of the seeker will be freed from illusion of the (separate) self-hood:
The meditator in this will gradually start to feel one's own presence in the entire world. He will observe himself as expansive and very vast (wasi). From the earth to the heavens, in everything he will start to feel to be encompassed by his "I am"-ness. He discovers the existence of the entire cosmos within himself. The real significance of every single thing is presented in front of him. And he does not make mistake in this unveiling (kashf) but rather they start to appear to be practical and true.
But here the journey of the seeker must not end, rather he should continue to journey to the Being Who is Boundless and Who veils Himself beyond seventy thousand veils of light. At some point the meditator will envision various kind of light, color and effulgence. It will appear to be the divine veils of light. Only through utter humility at the door of the Divine Majesty can one ask permission to journey ahead. Beyond these veils are another kind of subtle (latific) and majestic (jamalic) veils. Reaching beyond which, in sufi terminology is called Sayrfillah (Swimming in the Boundless Being of Allah). There is no end and no boundary at this stage and this is considered as the last frontier of ma'rifa (ultimate Divine gnosis).
Muraqaba of Tajalliye Afyal: Tajalli means effulgence, light and Afyal means Action of Allah. In totality the meaning is to meditate upon the effulgence of Allah's Actions.
Following are its method to do muraqaba:
At the beginning of this meditation one reads:
- Astagh-firu-llah (meaning, "I seek forgiveness of Allah") five times, followed by
- Durood or Benediction on Prophet Muhammad (such as "O Allah, send your peace and choicest blessings upon our Spiritual Master Muhammad") five times.
Then the intention is said: "I am giving tawajjuh (focus) on my Qalb (inner heart) and by the mediation of his holiness Prophet Muhammad's blessed Heart, my Qalb is giving tawajjuh towards the 'Arsh (Mystical Divine Throne, the Absolute Divine Presence) of the Lord of the Worlds; and from the 'Arsh of Allah, energy of Tajalliye Afyal may arrive to my Qalb."
Or, to state simply: "I am focusing on my Inner heart, and my heart, through the honor of his holiness Muhammad's Heart, is focusing towards the Majestic Throne of God. May the energy of the effulgence of the reality of Divine Action may arrive from the Throne to my Heart."
During the Muraqaba, the seeker shall recite with perfect attention and awareness the following statement of truth:
La fa'yila illa-Allah
There is no doer but Allah.
During this Muraqaba / meditation sincere intention has to be present on part of the meditator that his existence is nothing, his actions are nothing and he is willing to annihilate his finite illusory self into the Infinite and Real. Along with this, the truth upon which one to establish one's self is that the apparent actions issuing from formed and shaped creatures are in reality belongs to Allah and all attributes of the manifest world are borrowed from Divine Attributes. In this the being receive great tranquility of being and the Divine mysteries start to unveil by the permission of Allah, according to the degree of the soul's striving.
Environment of Muraqaba:
Different saints and friends of Allah have meditated differently. Some meditate with open gaze towards the open sky without blinking and in that Anwar-e-Ilahi or Light Divine manifests in their vision. In an instant the flame of deep love of the Divine encompass their entire being and in that the permanent love for Allah is stamped upon their heart. This stage is often known as Muraqab-e-Haowa or Sky Meditation. Many Sufis have lost themselves in bewilderment in this meditation and wandered in the place of placeless.
Another method of Muraqaba is to sit in a half-darkened or almost darkened small chamber or room and to keenly observe a single ray of light coming from outside or a slice of visible light. In this they start to see the Light Divine (Anwar e Ilahi) and journey for union with the Infinite is accelerated. But this description is inadequate and does not encompass all the preparation of purification of the self (tazkiyatun-nafsx) that one undertakes under the guidance of a spiritual master before one is granted these visions in meditation.
In certain method, Sufi sit in complete silence and contemplate upon this truth that "I have no (separate) existence, and in Truth, the only existence is that of Allah". If someone can meditate upon this with total sincerity and concentration, then according to the following Quranic Sign, the God seeking heart of the seeker will be freed from illusion of the (separate) self-hood:
Waqul jaa alhaqqu wazahaqa albatilu
inna albatila kana zahooqan
And say: "Truth has (now) arrived, and illusion perished:
Indeed illusion is (by its nature) bound to perish."
According to the elders of the Path, this method is very close to reaching one to one's spiritual destination (manzil).
Muraqaba of Ma'yiat: Meditation on the Divine Accompaniment
The intention for this muraqaba: "I am giving tawajjuh (focused attention) to my heart and by the wasila(mediation) of the pure heart of venerable Muhammad, my heart is paying tawajjuh to the Holiest of Holy in Whom gathers all Divine Names and Attributes. May the energy of Ma'yiat (Divine Accompaniment) arrive from Allah, the Most High. Amen."
During this muraqaba, at interval, the following verse (from the Qur'an) be recited with pure sincerity and absorption in its meaning:
Wa Huwa Ma'akum aynama kuntum.
And the Divine Being is with you, wheresoever you are.
- Rewritten, translated and compiled from the writings of Muhammad Khalilur Rahman Sarkar
In the upcoming posts few other method of muraqaba and their associated kalam (sacred invocation) will be shared, Inshallah. May your Ramadan be a generous one, Ramadan Kareem.
# Further:
* Muraqaba: World of Tasawwuf
* Muraqaba via Wikipedia
* Sufi Meditation: Muraqaba
* On Muraqaba by Mufti Moulana Ahsan Ahmed, Khanaqah Furfura Sharif (London)
* I AMness | Integral vision of Ken Wilber and Sufism
* The Sufi Meditation of the Heart: Llewellyn Vaughan-Lee
* Meditation is ...
* Wisdom from Dalai Lama on Meditation
* Reversing Space | a sufi meditation exercise
courtesy: techofheart.co
USAMAH - HABEEB IBNUL HABEEB | Suppressed History from the Life of Prophet Muhammad
He who controls the past controls the future.
He who controls the present controls the past.
~ George Orwell, 1984
In the context of Islam and Islamic history, some vested interest group very heavily censored and suppressed the history and life of Prophet Muhammad based on mustakbir attitude (vain pride of superiority). In this month of Rabi al-Awwal, this series titled "Suppressed History from the Life of Prophet Muhammad" is dedicated to focus on some of the mustadafeen (oppressed and suppressed) characters from the Life of Prophet Muhammad which may help us understand where Islam is and how that happened.
None of the materials shared here are based on any persons opinion but based on authentic history preserved until today but which we are too jahil (ignorant) to even bother or care to know. Its on the interest of those who suppress these history that we remain ignorant.
1.
The seventh year of Risalat and Prophet and his early followers are facing hard time because of the torture by the Qureish. They are living a life of persecution and boycott at Dar al Arqam. Barakah and Zaid is inseparable from the life of the Messenger. After losing his Mother and Father, Prophet's paradise on earth was Barakah. Until his marriage with Mother Khadijah, it was Barakah who cared for the Prophet as his foster mother and he used to say, 'Barakah is my mother from my mother. She is the last remnant of my family.' After that he was gifted with Zaid whom he loved so much he adopted him as his foster son.
In the advanced age of Barakah he and Mother Khadija arranged marriage with Zaid. Allah provided a son out of this extra ordinary couple. The Messenger named him as USAMAH. In the history of Islam, no other couple was so loved by the Prophet. Because of Prophet's deep love for USAMAH and both of his parents, everyone used to call USAMAH as hibb ibnul hibb / habeeb ibnul habeeb, beloved son of beloveds. Prophet himself also addressed him by that name.
In his childhood USAMAH once fell down and cut his lips. Prophet advised Mother Ayesha to pickup USAMAH and to take care of his wound. But Mother Ayesha ignored it and Prophet himself picked USAMAH up and placed his blessed saliva upon USAMAH's young lips.
As USAMAH start to grow up, extra ordinary quality was starting to shine through him. Once Hakeem, a nephew of Mother Khadija purchased a very expensive Yemeni clothes which was at that time was fifty dinar and gifted it to the Prophet. Because Hakeem didn't accept the Message of the Messenger, he didn't accept as gift. Prophet paid the price and kept it with him. Wearing it once for Friday prayer, the Prophet gave this dress to USAMAH. When USAMAH used to wear it among his age group, Prophet would express his delight in seeing this.
As USAMAH mature into youth, he start to display great characteristics which attracted the Prophet's special attention to him. He was very sharp in his intelligence, exceptionally brave, very subtle sense of adab, right judgement, purity, attraction to good hearted people and above all highest degree of taqwa (God consciousness) made him the apple of the eye of the Prophet.
Why shouldn't he because his mother was endowed to take care the most complete ideal of mankind. This was a lady whom the Prophet respected all through his life and would stand up and kiss her forehead. USAMAH's father was mentioned as "the one on whom Allah bestowed favor and you bestowed favor"(33:37). Thus it was only natural that at mature age both qualities of Barakah and Zaid would manifest in USAMAH.
With the above mentioned dazzling qualities USAMAH in his teen came to the Prophet along with his younger friends to join the battle of Badr. Because of too young age the Prophet refused him and he went back while shedding tears. Seeing this the Prophet continued to gazed at USAMAH until he was out of sight.
During the battle of the Trenches USAMAH again expressed his desire to join the Prophet. Even though he was still a teen, Prophet himself hung Sword to USAMAH's waist belt. This made both USAMAH and the Prophet happy. He grew up as a rare lion of the Prophet. USAMAH grew up in front of the Prophet's very eye. In Prophet's life, among his AHL e BAYT the people who were mostly in touch with him were Barakah, Zaid and Usamah.
When Ali and Fatemah got married they lived in separate family and house. On the other hand Barkah, Zaid and Usamah were like shadow in the life of the Prophet. Abu Bakr, Umar and Uthman had their own family and business, and hence without expedition they were not that visible in Prophet's life. They would come and join formal prayer.
When Mecca was opened to the Prophet he entered Mecca with Barakah, Ayman and Usamah. When he entered the Kaba sanctuary he took Bilal and Usamah with him. In every step of his way, the Prophet tried to remind the racist Qureish that his preference is never about race but about Taqwa. It was the Mustadafeen (oppressed) who were to be established on earth as promise of God and Bilal, Zaid, Usamah represent that Mustadafreen people.
وَنُرِيْدُ أنْ نَمُنَّ عَلى الَّذِيْنَ اسْتُضْعِفًوْا فِي الأرْضِ وَنَجْعَلَهُْم أئِمَّةَ وَنَجْعَلَهُمْ الَوارِثِيْنَ، ونُمَكِّنَ لَهُمْ فِي الأرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُوْدَهُمَا مِنْهمْ مَا كَانُوْا يَحْذَرُوْنَ.
"We desire to favour those who were oppressed in the earth, to make them leaders, and the inheritor, and to establish them on the earth as authority, to show Pharoas and Hamaan, and their soldiers the consequence they were warned of" (Sura- Al Quasas 5-6).
In the battle of Hunayn at Tayef, those who didnt flee leaving the Prophet behind, the most agreed names are Barakah, Ayman and Usamah.
How favorable USAMAH was could be understood even more when we come to know that during the only Hajj performed by the Prophet, the companion he choose to accompany him on the riding camel was USAMAH. In Arafah Khutbah it was USAMAH with him, so was in Mujdalefah and Meena.
2.
The final expedition in the last stages of the life of the Prophet. This time he made Usamah Ibn Zaid, the eighteen years old product of Barakah and Zaid, the beloved son of the beloveds as supreme commander.
It may be mentioned that the Prophets were sent to remind the mankind, that the human beings are the progeny of Adam and Hawa (Eve). They are made of clay, as there were no differences between man and man except in piety and virtue.
إنَّ أكْرَمكُمْ عِنْدَ اللهِ أتْقَاكُمْ.
The Message of the last Prophet (SAWS) was accepted by the oppressed of Makkah like Zaid, Barakah, Bilal, Ammar, Ibn Masood and alike, with all their belongings, heart, soul, flesh and bones, unlike, the other Makkans, who accepted Islam later.
So, just on the eve of the departure of the Prophet (SAWS) from this mortal life, he chose Usamah as the Leader - Commander, and named the expedition after the name of Usamah "Jaish - Usamah" or the "Expedition of Usamah."
The prejudieed aristocrats of Makkah and Madinah could not take the command of Zaid Ibn Harithah over them in the battle of Mouta in good gesture. They all criticised the appointment of Usamah by the Messenger (SAWS) of Allah (SWT), as they did when Zaid was made the commander of the battle of Mouta.
Listening to the audacity, and sensing the dissension of the elders, the Messenger (SAWS) of Allah (SWT) took serious notice of it, and reminded them the position of Zaid to Allah (SWT) and the Prophet (SAWS). He chastised them in unequivocal words saying that the Israelites were cursed because of their disobedience to the prophets of Allah (SWT) like them.
He mentioned that Zaid is the best among them, and they were no match to him. This time when Usamah, the son of that Zaid was chosen again, for even a larger battle, the teeth of the critics again came out with sharper dissension.
In their opinion, though, Zaid was a non-aristocrat, but he was somehow acceptable because of his age. But this time his son Usamah is a teenager, while Abu Bakr, Umar, Uthman, Saad, Talha, Zubair, Abu Ubaidah and Abdur Rahman Ibn Awuf were in their fifties and sixties. So this time the leadership of Usamah over them was more bitter pill than before.
After the mobilisation of the army of Usamah, the Messenger (SAWS) of Allah (SWT) fell sick very seriously. Here it must be further added that the Prophet (SAWS) had prepared and bound a special flag for Usamah's Army by his own blessed hands, and ceremonially handed over it to Usamah. As Prophet fell ill, Barakah entered the Prophet's room and said, "Rasul Allah, you know how much Usamah love you and you love him. At this stage will Usamah be able to carry out your duty while leaving you at this stage? My advice is to postpone Usamah's mission by a day or two."
Hearing this the Prophet agreed to his wise mother. The army of Usamah was asked to camp four mile outside of Medina. Meanwhile Prophet called his habeeb ibnul habeeb. Prophet's health deteriorated further. He couldnt speak anymore after Usamah was called. It was to USAMAH that the Prophet spoke last by moving his mouth silently and after raising his hand to pray to God about the expedition of USAMAH. That was his last attempt and last communication to the world.
After this the Messenger of God and the Last Prophet of God was called back to his Lord. Indeed we are God's and to God is our inevitable return.
When Prophet was given his last bath before burial it was USAMAH, BILAL and SHAKRAN who provided water. ALI was giving the shower and USAMAH AND BILAL poured water. The so called great companions like Abu Bakr, Umar or Uthman were busy with something else.
3.
The Messenger (SAWS) of Allah (SWT) died before the accomplishment of Usamah's mission. But he repeatedly reminded and exerted his followers to execute the expedition of Usamah in all circumstances without fail.
After the death of the Prophet (SAWS), again the proposals of second and third thought came to Abu Bakr, the successor of the Prophet (SAWS) to reconsider.
But Abu Bakr reacted very vehemently against their proposals and asked them:
"How could I change the leadership of Usamah when I am an ordinary soldier under him? How a sepoy can change and dismiss his commander? Have you forgotten the assertion of the Prophet (SAWS) to execute Usamah's Army at any circumstance?
أيُّهَا النَّاس أنْفَذُوا بَعْث أسامة، فلعمري لئن قلتم لإمارته، لقد قلتم في إمارة أبيه من قبله وإنه لخليق للأمارة.
He rebuked Umar and others who proposed the changes. Umar came to his senses after he got jolting chastisement from Abu Bakr.
4.
The Faith is always a matter of conviction. Whenever the convenience over shadows the Faith, it remains no Faith, no conviction and no creed.
Finally the expedition of Usamah was dispatched as wished by the Messenger (SAWS) of Allah (SWT) before his death.
Allah the Almighty, the Lord of the Universe had showered His blessings on the expedition of Usamah.
Usamah's army was mobilised by the Prophet (SAWS) to fight against the Roman empire, and its Arab subjects bordering Syria. They were one of the two super powers at that time.
Evaluating their experience in the battle of Mouta under the leadership of Zaid Ibn Harithah, the father of Usamah, and comparing the larger and stronger army of Usamah, the Roman warlords had a second thought. They sensed a catastrophe may fall on them this time. So the Roman army abstained from joining their allies.
As a result, the entire area fell under the invasion of Usamah's army, and were overran by the Muslims to be under Muslim sovereignty.
Seeing the retreat of the then super power, the Arabs who became renegades had to come back to the fold of Islam finding no alternative. So, they were never real Muslims.
This is how Allah the Almighty helps His believers who surrender to Him completely, and follow his Messengers (AS).
The warbooties that came to Madinah as a result of Usamah's army changed the economic condition of Muslims in Madinah, and gave a tremendous impact of invincibility of the new Muslim State in the minds of nomadic Arabs of entire peninsula. And, as a result, Abu Bakr, the new Khalifah had easily succeeded in quelling the Arabs, who became renegades after the death of the last Messenger (SAWS) of Allah (SWT) who were 80% of the new Muslims according to the Muslim Historians like Ibn Hesham etc.
Prophet's (SWS) apprehension came true.
After his death, the Arabs turned Arabs regarding Islam. They first divided the Ummah of Islam into two: Makkan Migrants and Madinite Helpers, "Muhajir" and "Ansar": Makkans said to Madinites "We will be Rulers" and you would be "Ministers!"
نَحْنُ الاُمَرَاءُ وَأنْتُمْ الوُزَرَاءِ، مِنَّا الأمَرَاءَ وَمِنْكُمْ الوَزَارَء.
How strange and unfortunate?!
Islam makes one, indivisible "Ummah", as Allah (SWT) said in the Quran. "The is the bond and the bound of your single, united Ummah."
إنَّ هَذِهِ أمَّتُكُمْ أمَّةً وَاحِدَةً، وَأنَا رَبُّكُمْ فَاعْبُدُوْنِ/ فَاتَّقُوْنِ
Muslims only can say among them “We”, and never “We” and “You”. This is schism after Islam.
هَذَا هُوَ الشَّقََاقُ وَالنِّفَاقُ بَعْدَ الإسْلاَمِ فِي الأمَّةِ- إنَّ هَذِهِ أمَّتُكُمء أمَّةَ وَاحِدَة
The Nation of Islam is like a house built by Ansars. They helped the migrators to enter into it risking the enmity of the entire Arabs. Whoever enters into this house, “Muhajir” or “Ansar” they all dissolve into one entity “The Muslims”, like the sugar melts in water, and become a “Sweet Beverage.”
No separate entity of water and sugar can remain there.
Makkan migrants made false traditions in the name of the Messenger of Allah, and said, “The Leadership shall remain vested in the Qureish.”
الأئِمَّةُ مِنْ قُرَيْشٍ، إنَّ العَرَبَ لاَ تَعْرِفُ هَذَا الأمْرُ لِغَيْرِ هَذَا الحَيُّ، وَالنَّاسُ تَبِعَ لِقُرَيْش.
What a blatant lie? That too in the name of the Messenger of Allah, who made Zaid and Usamah the Commanders and asserted their command over the preposterous nobles of Makkah and Madinah. Were Zaid and Usamah Qureishi?
How Ayeshah says, "If Zaid was alive at the time of death, surely he would have made him his successor?" Even mother Ayesha did not hear about the vested leadership of Qureish?
Why did the last and the final Messenger of Allah repeatedly say on several occasions, "If a black African emerges as your Imam, leader, you must obey and follow him. There is no preference for a white over a black, and black over white, and an Arab over an non-Arab, and non-Arab over an Arab, except on the basis of piety?"
Liars have their memory shortened
So, the vested interested Arabs lied in the name of the Messenger of Allah as the Messenger himself apprehended.
They lied when they said, "The leadership is vested in the Qureish".
They lied when they said in the name of the Messenger (SWS) in listing all ten from Qureish to go to heaven in advance, and none is from Ansars or oppressed freed slaves !
Why did the Messenger of Allah (SWT) entered into Holy Kaabah after the conquest of Makkah with Bilal and Usamah and none from Qureish ?
These are the questions to be answered correctly, to revive the Ummah of Islam, and to reverse the clock of Arabian posture, gruelling under the curse of Judeo-Christian shackle without any feeling of shame, into the promised victory of Islam under the teaching of the last Messenger of Allah (SWT).
Allah (SWT) is the Lord of the Worlds, and not of the Arabs or Arab world alone !
Muhammad (SWS) is the Messenger of Allah for entire Mankind, not for Qureish, Makkans and Arabs.
Islam is the lone Religion of Allah, on which He has created everything.
He was sent to do favour on oppressed people.
The Prophet was raised by an oppressed maid, Barakah.
He said, "Barakah is my mother after my mother."
Barakah looked after Muhammad since his childhood till his death.
He said, "Salman is one of my family members."
5.
Why was the leadership of Prophet's (SWS) appointment and assertion changed later, just after the completion of Usamah's expedition ?
• Why did not the command of Usamah's continue, until he changed, or committed any wrong?
• Why was a person like Khalid, the son of Walid chosen as the commander of Muslim Army?
• Had he not killed several innocent persons during the expedition of Makkah for which the Messenger of Allah (SWS) thrice prayed to Allah, and expressed his innocence in the crime of Khalid? How the liars termed Khalid falsely as the 'Lone Sword of Allah? He is that Khalid, who massacred Muslims in the battle of Uhud, and his father perhaps is the only man, whose notoriety is mentioned in the Quran in many places!
Once the falsehood is allowed in the rank of any society, it keeps on breeding its progeny. When the opportunists of Makkah entered into the rank of Islam for their worldly gains, they made their way to the key positions, like Khalid, Amr Ibn Al-As and Mughirah etc. They eliminated, Abu Dhar, Ammar, Ibn Masood, Bilal, Suhaib and Salmans, the beloveds of the Messenger (SWS) and made Islam the conquering instrument of Makkans, first as Quriesh, then Banu Umyyah, Abbasi, Sunni, Sheiah, and last as Arabs and finally impostering the last Prophet (SWS) as the "Arabian Prophet" and the Ummah of Islam as "Ummatul Arabyyah".
The last and the final Prophet of Islam came to erase the plurality of the race and the religion from the face of the earth. He left the ideal by raising Zaid, Bilal, Ammar, Salman and Usamah to the position raised by Allah (SWT). Had the process been kept un-hindered after the departure of the Messenger (SWS), the entire globe would have been conquered by the Message brought by Muhammad (SWS) non-stop.
He has sent His final Messenger with guidance and the religion of truth to make him radiant over total religion though the infidels never agree (Saff-9).
هُوَ الذِي أرْسَلَ رَسُوْلُهُ بِالْهُدَى وَدِيْنُ الحَقِّ لِيَظْهِرَهُ عَلىَ الدِّيْنِ كُلِهِ وَلَوْ كَرَّهَ المُشْرِكُوْنَ/ الكَافِرُوْنَ.
And surely Allah is to complete His Light, though the infidels do not like (Saff-8).
واللهُ مُتِّمُّ نُوْرُهُ وَلًوْ كَرَّهَ الكَافِرُوْنَ
The coming and the concluding era will be of those, who would follow Muhammad (SWS) as Barakah, Khadeejah, Zaid, Bilal, Ammar, Abdullah Ibn Masood and Usamah.
Sunnis have fabricated a dogma, consisting of assumed four Calips and "As-habs", and Sheiahs made a race comprising the daughter, two grand sons and the son-in-law of the Messenger.
Umayyads made a dynasty of "Arabian Caesar." as Muabiah declared, "I am the Caesar of Arab," and Abbassides established another dynasty of "Arabian Chosro" as Harun Al Rashid said, "I am the Chosro of Arabs." Whereas the Messenger of Allah has made it know to all Muslims to come "There would be no Caeser and Chosro either in Islam."
لا قَيْصَرٌ و لا كِسْرَى فِي الإسْلامِ.
So, Sunnism, Sheiaism, Arabianism in its all kinds, Qureish, Umayya and Abbasi divisions are nothing but "Schism," which has nothing to do with Islam. They were and are completely out of the bond and boundary of Islam!
Source:
# References:
To learn about the life of USAMAH and his expedition consult the following books:
* Isabah, Mustafa Muhammad 1st Edition, page 46
* Al Istiaab, 1st Part, page 34-36
* Takreebuttahzeeb, 1st part, page 53
* Tareekhuz Zahbi, 2nd part, page 270-27
* Tabakatul Qubra, 4th Part, page 61-72
* Al Ibar, 1st Part, page 95
* Min Abtalina Allazina Sanauttarikh, Abil Futuh At Tawanesee, page 33-39
* Kadatu Fath hish Sham wa Misr, page 33-51
* Al-Alam wa Murajaa, page 281-282
Courtesy: Techofheart.co
He who controls the present controls the past.
~ George Orwell, 1984
In the context of Islam and Islamic history, some vested interest group very heavily censored and suppressed the history and life of Prophet Muhammad based on mustakbir attitude (vain pride of superiority). In this month of Rabi al-Awwal, this series titled "Suppressed History from the Life of Prophet Muhammad" is dedicated to focus on some of the mustadafeen (oppressed and suppressed) characters from the Life of Prophet Muhammad which may help us understand where Islam is and how that happened.
None of the materials shared here are based on any persons opinion but based on authentic history preserved until today but which we are too jahil (ignorant) to even bother or care to know. Its on the interest of those who suppress these history that we remain ignorant.
1.
The seventh year of Risalat and Prophet and his early followers are facing hard time because of the torture by the Qureish. They are living a life of persecution and boycott at Dar al Arqam. Barakah and Zaid is inseparable from the life of the Messenger. After losing his Mother and Father, Prophet's paradise on earth was Barakah. Until his marriage with Mother Khadijah, it was Barakah who cared for the Prophet as his foster mother and he used to say, 'Barakah is my mother from my mother. She is the last remnant of my family.' After that he was gifted with Zaid whom he loved so much he adopted him as his foster son.
In the advanced age of Barakah he and Mother Khadija arranged marriage with Zaid. Allah provided a son out of this extra ordinary couple. The Messenger named him as USAMAH. In the history of Islam, no other couple was so loved by the Prophet. Because of Prophet's deep love for USAMAH and both of his parents, everyone used to call USAMAH as hibb ibnul hibb / habeeb ibnul habeeb, beloved son of beloveds. Prophet himself also addressed him by that name.
In his childhood USAMAH once fell down and cut his lips. Prophet advised Mother Ayesha to pickup USAMAH and to take care of his wound. But Mother Ayesha ignored it and Prophet himself picked USAMAH up and placed his blessed saliva upon USAMAH's young lips.
As USAMAH start to grow up, extra ordinary quality was starting to shine through him. Once Hakeem, a nephew of Mother Khadija purchased a very expensive Yemeni clothes which was at that time was fifty dinar and gifted it to the Prophet. Because Hakeem didn't accept the Message of the Messenger, he didn't accept as gift. Prophet paid the price and kept it with him. Wearing it once for Friday prayer, the Prophet gave this dress to USAMAH. When USAMAH used to wear it among his age group, Prophet would express his delight in seeing this.
As USAMAH mature into youth, he start to display great characteristics which attracted the Prophet's special attention to him. He was very sharp in his intelligence, exceptionally brave, very subtle sense of adab, right judgement, purity, attraction to good hearted people and above all highest degree of taqwa (God consciousness) made him the apple of the eye of the Prophet.
Why shouldn't he because his mother was endowed to take care the most complete ideal of mankind. This was a lady whom the Prophet respected all through his life and would stand up and kiss her forehead. USAMAH's father was mentioned as "the one on whom Allah bestowed favor and you bestowed favor"(33:37). Thus it was only natural that at mature age both qualities of Barakah and Zaid would manifest in USAMAH.
With the above mentioned dazzling qualities USAMAH in his teen came to the Prophet along with his younger friends to join the battle of Badr. Because of too young age the Prophet refused him and he went back while shedding tears. Seeing this the Prophet continued to gazed at USAMAH until he was out of sight.
During the battle of the Trenches USAMAH again expressed his desire to join the Prophet. Even though he was still a teen, Prophet himself hung Sword to USAMAH's waist belt. This made both USAMAH and the Prophet happy. He grew up as a rare lion of the Prophet. USAMAH grew up in front of the Prophet's very eye. In Prophet's life, among his AHL e BAYT the people who were mostly in touch with him were Barakah, Zaid and Usamah.
When Ali and Fatemah got married they lived in separate family and house. On the other hand Barkah, Zaid and Usamah were like shadow in the life of the Prophet. Abu Bakr, Umar and Uthman had their own family and business, and hence without expedition they were not that visible in Prophet's life. They would come and join formal prayer.
When Mecca was opened to the Prophet he entered Mecca with Barakah, Ayman and Usamah. When he entered the Kaba sanctuary he took Bilal and Usamah with him. In every step of his way, the Prophet tried to remind the racist Qureish that his preference is never about race but about Taqwa. It was the Mustadafeen (oppressed) who were to be established on earth as promise of God and Bilal, Zaid, Usamah represent that Mustadafreen people.
وَنُرِيْدُ أنْ نَمُنَّ عَلى الَّذِيْنَ اسْتُضْعِفًوْا فِي الأرْضِ وَنَجْعَلَهُْم أئِمَّةَ وَنَجْعَلَهُمْ الَوارِثِيْنَ، ونُمَكِّنَ لَهُمْ فِي الأرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُوْدَهُمَا مِنْهمْ مَا كَانُوْا يَحْذَرُوْنَ.
"We desire to favour those who were oppressed in the earth, to make them leaders, and the inheritor, and to establish them on the earth as authority, to show Pharoas and Hamaan, and their soldiers the consequence they were warned of" (Sura- Al Quasas 5-6).
In the battle of Hunayn at Tayef, those who didnt flee leaving the Prophet behind, the most agreed names are Barakah, Ayman and Usamah.
How favorable USAMAH was could be understood even more when we come to know that during the only Hajj performed by the Prophet, the companion he choose to accompany him on the riding camel was USAMAH. In Arafah Khutbah it was USAMAH with him, so was in Mujdalefah and Meena.
2.
The final expedition in the last stages of the life of the Prophet. This time he made Usamah Ibn Zaid, the eighteen years old product of Barakah and Zaid, the beloved son of the beloveds as supreme commander.
It may be mentioned that the Prophets were sent to remind the mankind, that the human beings are the progeny of Adam and Hawa (Eve). They are made of clay, as there were no differences between man and man except in piety and virtue.
إنَّ أكْرَمكُمْ عِنْدَ اللهِ أتْقَاكُمْ.
The Message of the last Prophet (SAWS) was accepted by the oppressed of Makkah like Zaid, Barakah, Bilal, Ammar, Ibn Masood and alike, with all their belongings, heart, soul, flesh and bones, unlike, the other Makkans, who accepted Islam later.
So, just on the eve of the departure of the Prophet (SAWS) from this mortal life, he chose Usamah as the Leader - Commander, and named the expedition after the name of Usamah "Jaish - Usamah" or the "Expedition of Usamah."
The prejudieed aristocrats of Makkah and Madinah could not take the command of Zaid Ibn Harithah over them in the battle of Mouta in good gesture. They all criticised the appointment of Usamah by the Messenger (SAWS) of Allah (SWT), as they did when Zaid was made the commander of the battle of Mouta.
Listening to the audacity, and sensing the dissension of the elders, the Messenger (SAWS) of Allah (SWT) took serious notice of it, and reminded them the position of Zaid to Allah (SWT) and the Prophet (SAWS). He chastised them in unequivocal words saying that the Israelites were cursed because of their disobedience to the prophets of Allah (SWT) like them.
He mentioned that Zaid is the best among them, and they were no match to him. This time when Usamah, the son of that Zaid was chosen again, for even a larger battle, the teeth of the critics again came out with sharper dissension.
In their opinion, though, Zaid was a non-aristocrat, but he was somehow acceptable because of his age. But this time his son Usamah is a teenager, while Abu Bakr, Umar, Uthman, Saad, Talha, Zubair, Abu Ubaidah and Abdur Rahman Ibn Awuf were in their fifties and sixties. So this time the leadership of Usamah over them was more bitter pill than before.
After the mobilisation of the army of Usamah, the Messenger (SAWS) of Allah (SWT) fell sick very seriously. Here it must be further added that the Prophet (SAWS) had prepared and bound a special flag for Usamah's Army by his own blessed hands, and ceremonially handed over it to Usamah. As Prophet fell ill, Barakah entered the Prophet's room and said, "Rasul Allah, you know how much Usamah love you and you love him. At this stage will Usamah be able to carry out your duty while leaving you at this stage? My advice is to postpone Usamah's mission by a day or two."
Hearing this the Prophet agreed to his wise mother. The army of Usamah was asked to camp four mile outside of Medina. Meanwhile Prophet called his habeeb ibnul habeeb. Prophet's health deteriorated further. He couldnt speak anymore after Usamah was called. It was to USAMAH that the Prophet spoke last by moving his mouth silently and after raising his hand to pray to God about the expedition of USAMAH. That was his last attempt and last communication to the world.
After this the Messenger of God and the Last Prophet of God was called back to his Lord. Indeed we are God's and to God is our inevitable return.
When Prophet was given his last bath before burial it was USAMAH, BILAL and SHAKRAN who provided water. ALI was giving the shower and USAMAH AND BILAL poured water. The so called great companions like Abu Bakr, Umar or Uthman were busy with something else.
3.
The Messenger (SAWS) of Allah (SWT) died before the accomplishment of Usamah's mission. But he repeatedly reminded and exerted his followers to execute the expedition of Usamah in all circumstances without fail.
After the death of the Prophet (SAWS), again the proposals of second and third thought came to Abu Bakr, the successor of the Prophet (SAWS) to reconsider.
But Abu Bakr reacted very vehemently against their proposals and asked them:
"How could I change the leadership of Usamah when I am an ordinary soldier under him? How a sepoy can change and dismiss his commander? Have you forgotten the assertion of the Prophet (SAWS) to execute Usamah's Army at any circumstance?
أيُّهَا النَّاس أنْفَذُوا بَعْث أسامة، فلعمري لئن قلتم لإمارته، لقد قلتم في إمارة أبيه من قبله وإنه لخليق للأمارة.
He rebuked Umar and others who proposed the changes. Umar came to his senses after he got jolting chastisement from Abu Bakr.
4.
The Faith is always a matter of conviction. Whenever the convenience over shadows the Faith, it remains no Faith, no conviction and no creed.
Finally the expedition of Usamah was dispatched as wished by the Messenger (SAWS) of Allah (SWT) before his death.
Allah the Almighty, the Lord of the Universe had showered His blessings on the expedition of Usamah.
Usamah's army was mobilised by the Prophet (SAWS) to fight against the Roman empire, and its Arab subjects bordering Syria. They were one of the two super powers at that time.
Evaluating their experience in the battle of Mouta under the leadership of Zaid Ibn Harithah, the father of Usamah, and comparing the larger and stronger army of Usamah, the Roman warlords had a second thought. They sensed a catastrophe may fall on them this time. So the Roman army abstained from joining their allies.
As a result, the entire area fell under the invasion of Usamah's army, and were overran by the Muslims to be under Muslim sovereignty.
This is how Allah the Almighty helps His believers who surrender to Him completely, and follow his Messengers (AS).
The warbooties that came to Madinah as a result of Usamah's army changed the economic condition of Muslims in Madinah, and gave a tremendous impact of invincibility of the new Muslim State in the minds of nomadic Arabs of entire peninsula. And, as a result, Abu Bakr, the new Khalifah had easily succeeded in quelling the Arabs, who became renegades after the death of the last Messenger (SAWS) of Allah (SWT) who were 80% of the new Muslims according to the Muslim Historians like Ibn Hesham etc.
Prophet's (SWS) apprehension came true.
After his death, the Arabs turned Arabs regarding Islam. They first divided the Ummah of Islam into two: Makkan Migrants and Madinite Helpers, "Muhajir" and "Ansar": Makkans said to Madinites "We will be Rulers" and you would be "Ministers!"
نَحْنُ الاُمَرَاءُ وَأنْتُمْ الوُزَرَاءِ، مِنَّا الأمَرَاءَ وَمِنْكُمْ الوَزَارَء.
How strange and unfortunate?!
Islam makes one, indivisible "Ummah", as Allah (SWT) said in the Quran. "The is the bond and the bound of your single, united Ummah."
إنَّ هَذِهِ أمَّتُكُمْ أمَّةً وَاحِدَةً، وَأنَا رَبُّكُمْ فَاعْبُدُوْنِ/ فَاتَّقُوْنِ
Muslims only can say among them “We”, and never “We” and “You”. This is schism after Islam.
هَذَا هُوَ الشَّقََاقُ وَالنِّفَاقُ بَعْدَ الإسْلاَمِ فِي الأمَّةِ- إنَّ هَذِهِ أمَّتُكُمء أمَّةَ وَاحِدَة
The Nation of Islam is like a house built by Ansars. They helped the migrators to enter into it risking the enmity of the entire Arabs. Whoever enters into this house, “Muhajir” or “Ansar” they all dissolve into one entity “The Muslims”, like the sugar melts in water, and become a “Sweet Beverage.”
No separate entity of water and sugar can remain there.
Makkan migrants made false traditions in the name of the Messenger of Allah, and said, “The Leadership shall remain vested in the Qureish.”
الأئِمَّةُ مِنْ قُرَيْشٍ، إنَّ العَرَبَ لاَ تَعْرِفُ هَذَا الأمْرُ لِغَيْرِ هَذَا الحَيُّ، وَالنَّاسُ تَبِعَ لِقُرَيْش.
What a blatant lie? That too in the name of the Messenger of Allah, who made Zaid and Usamah the Commanders and asserted their command over the preposterous nobles of Makkah and Madinah. Were Zaid and Usamah Qureishi?
How Ayeshah says, "If Zaid was alive at the time of death, surely he would have made him his successor?" Even mother Ayesha did not hear about the vested leadership of Qureish?
Why did the last and the final Messenger of Allah repeatedly say on several occasions, "If a black African emerges as your Imam, leader, you must obey and follow him. There is no preference for a white over a black, and black over white, and an Arab over an non-Arab, and non-Arab over an Arab, except on the basis of piety?"
Liars have their memory shortened
So, the vested interested Arabs lied in the name of the Messenger of Allah as the Messenger himself apprehended.
They lied when they said, "The leadership is vested in the Qureish".
They lied when they said in the name of the Messenger (SWS) in listing all ten from Qureish to go to heaven in advance, and none is from Ansars or oppressed freed slaves !
Why did the Messenger of Allah (SWT) entered into Holy Kaabah after the conquest of Makkah with Bilal and Usamah and none from Qureish ?
These are the questions to be answered correctly, to revive the Ummah of Islam, and to reverse the clock of Arabian posture, gruelling under the curse of Judeo-Christian shackle without any feeling of shame, into the promised victory of Islam under the teaching of the last Messenger of Allah (SWT).
Allah (SWT) is the Lord of the Worlds, and not of the Arabs or Arab world alone !
Muhammad (SWS) is the Messenger of Allah for entire Mankind, not for Qureish, Makkans and Arabs.
Islam is the lone Religion of Allah, on which He has created everything.
He was sent to do favour on oppressed people.
The Prophet was raised by an oppressed maid, Barakah.
He said, "Barakah is my mother after my mother."
Barakah looked after Muhammad since his childhood till his death.
He said, "Salman is one of my family members."
5.
Why was the leadership of Prophet's (SWS) appointment and assertion changed later, just after the completion of Usamah's expedition ?
• Why did not the command of Usamah's continue, until he changed, or committed any wrong?
• Why was a person like Khalid, the son of Walid chosen as the commander of Muslim Army?
• Had he not killed several innocent persons during the expedition of Makkah for which the Messenger of Allah (SWS) thrice prayed to Allah, and expressed his innocence in the crime of Khalid? How the liars termed Khalid falsely as the 'Lone Sword of Allah? He is that Khalid, who massacred Muslims in the battle of Uhud, and his father perhaps is the only man, whose notoriety is mentioned in the Quran in many places!
Once the falsehood is allowed in the rank of any society, it keeps on breeding its progeny. When the opportunists of Makkah entered into the rank of Islam for their worldly gains, they made their way to the key positions, like Khalid, Amr Ibn Al-As and Mughirah etc. They eliminated, Abu Dhar, Ammar, Ibn Masood, Bilal, Suhaib and Salmans, the beloveds of the Messenger (SWS) and made Islam the conquering instrument of Makkans, first as Quriesh, then Banu Umyyah, Abbasi, Sunni, Sheiah, and last as Arabs and finally impostering the last Prophet (SWS) as the "Arabian Prophet" and the Ummah of Islam as "Ummatul Arabyyah".
The last and the final Prophet of Islam came to erase the plurality of the race and the religion from the face of the earth. He left the ideal by raising Zaid, Bilal, Ammar, Salman and Usamah to the position raised by Allah (SWT). Had the process been kept un-hindered after the departure of the Messenger (SWS), the entire globe would have been conquered by the Message brought by Muhammad (SWS) non-stop.
He has sent His final Messenger with guidance and the religion of truth to make him radiant over total religion though the infidels never agree (Saff-9).
هُوَ الذِي أرْسَلَ رَسُوْلُهُ بِالْهُدَى وَدِيْنُ الحَقِّ لِيَظْهِرَهُ عَلىَ الدِّيْنِ كُلِهِ وَلَوْ كَرَّهَ المُشْرِكُوْنَ/ الكَافِرُوْنَ.
And surely Allah is to complete His Light, though the infidels do not like (Saff-8).
واللهُ مُتِّمُّ نُوْرُهُ وَلًوْ كَرَّهَ الكَافِرُوْنَ
The coming and the concluding era will be of those, who would follow Muhammad (SWS) as Barakah, Khadeejah, Zaid, Bilal, Ammar, Abdullah Ibn Masood and Usamah.
Sunnis have fabricated a dogma, consisting of assumed four Calips and "As-habs", and Sheiahs made a race comprising the daughter, two grand sons and the son-in-law of the Messenger.
Umayyads made a dynasty of "Arabian Caesar." as Muabiah declared, "I am the Caesar of Arab," and Abbassides established another dynasty of "Arabian Chosro" as Harun Al Rashid said, "I am the Chosro of Arabs." Whereas the Messenger of Allah has made it know to all Muslims to come "There would be no Caeser and Chosro either in Islam."
لا قَيْصَرٌ و لا كِسْرَى فِي الإسْلامِ.
So, Sunnism, Sheiaism, Arabianism in its all kinds, Qureish, Umayya and Abbasi divisions are nothing but "Schism," which has nothing to do with Islam. They were and are completely out of the bond and boundary of Islam!
Source:
# References:
To learn about the life of USAMAH and his expedition consult the following books:
* Isabah, Mustafa Muhammad 1st Edition, page 46
* Al Istiaab, 1st Part, page 34-36
* Takreebuttahzeeb, 1st part, page 53
* Tareekhuz Zahbi, 2nd part, page 270-27
* Tabakatul Qubra, 4th Part, page 61-72
* Al Ibar, 1st Part, page 95
* Min Abtalina Allazina Sanauttarikh, Abil Futuh At Tawanesee, page 33-39
* Kadatu Fath hish Sham wa Misr, page 33-51
* Al-Alam wa Murajaa, page 281-282
Courtesy: Techofheart.co
From Hal - Momentary Epiphany or States of Grace to Al-Halim, the Divine Quality of Tranquility
The mystics say, "God never reveals Himself / Herself twice in the same manner." As God is Unique, each of His / Her expressions, epiphany is unique.
In his book titled "The Sufi Book of Life", Neil Douglas-Klotz wrote, "Suddenly, without warning, an expanded state of awareness can come upon us. Many people have experienced this when walking in nature, being in love or playing a sport. It we shrug off this experience or push it away, we've missed a door into another world."
In reality perhaps in that moment we may miss a particular Wajh or 'Face of God' in which He/She wishes to Reveal Itself to us, an unique and supra-limited edition of Self Disclosure of God, so to speak.
The classical Sufis called this momentary epiphany by the name of hal. They distinguished these "states of grace" from the awareness that we gain by effort or practice (which are called maqam or stations). However, the division is not so neat. Something that passes away may be just as valuable as what remains, if it shows us a new possibilities or unties the knots of the moment. The eleventh century Sufi Al-Qushayri compared these states to:
First, flashes of lighting
from an unknown horizon,
then rays of light
showing the path ahead
finally light all around,
the full brilliance revealed
only to those who
turn their senses within.
In his book titled "The Sufi Book of Life", Neil Douglas-Klotz wrote, "Suddenly, without warning, an expanded state of awareness can come upon us. Many people have experienced this when walking in nature, being in love or playing a sport. It we shrug off this experience or push it away, we've missed a door into another world."
In reality perhaps in that moment we may miss a particular Wajh or 'Face of God' in which He/She wishes to Reveal Itself to us, an unique and supra-limited edition of Self Disclosure of God, so to speak.
The classical Sufis called this momentary epiphany by the name of hal. They distinguished these "states of grace" from the awareness that we gain by effort or practice (which are called maqam or stations). However, the division is not so neat. Something that passes away may be just as valuable as what remains, if it shows us a new possibilities or unties the knots of the moment. The eleventh century Sufi Al-Qushayri compared these states to:
First, flashes of lighting
from an unknown horizon,
then rays of light
showing the path ahead
finally light all around,
the full brilliance revealed
only to those who
turn their senses within.
Al-Halim
Al-Halim is a Divine Name, one of the Beauteous Names of God in the Abrahamic Tradition. Traditionally Al-Halim is translated as "Forbearing" and "Clement." Its main root is with the word hal, which can mean an accommodation for something, a tent or a spiritual state. A spiritual state can hold us and release us; its nature is to come and go. A state that descends upon us in tune with the purpose of our lives can free us from a rigid view of who we think we are.
The Name Al-Halim, and each Name of God being a Pathway that leads to a particular aspect of the Reality, reveals a part of our inner being through which the Holy One dissolves tension and frees us from our conceptions of the past. This is why the mystics, sufis emphasise unlearning.
What we need is not more information, but a deeper knowledge of ourselves. And if our way of knowing ourselves is faulty, all the teachers and books in the world can't help us.
Perhaps life is calling you, us, me right now to relax into the Divine Hands that can loosen the knots in your, our, my muscles, whether emotional, physical, mental or psychic. These hands can knead forever. All we need is to remember that they are always there, ready and waiting.
Sami Allah Huliman Hamida - the Beloved Listens Ever So Intently. Ever so readily ready to lend His Hand to us.
Perhaps you and me are called upon to release and forgive another person.
In one of his poems, the twentieth-century Sufi Samuel L. Lewis recounts a vision of the heaven of Isaac, over the doorway of which was written, "ABANDON TENSION ALL YE WHO ENTER HERE."
To become a person of Paradise on this very earth which was Paradise (Our Original Home) before and will be transformed into a Paradise again, its important we abandon all tension, worries and elements of bondage that binds us and become worthy of those who shall be invited to enter the Garden, the Paradise again.
To become a person of Paradise on this very earth which was Paradise (Our Original Home) before and will be transformed into a Paradise again, its important we abandon all tension, worries and elements of bondage that binds us and become worthy of those who shall be invited to enter the Garden, the Paradise again.
Ya Halimu, Ya Halimu, Ya Halim - O The Most Clement, The Most Serene, The Most Kind and Gentle - please guide us towards dissolving all tensions and worries and ropes and chains until they all dissolve and fall away and we return to tranquility and serenity which comes from You alone, Ya Halim, Ya Halimu, Ya Halim. Please grant tranquility and serenity in our hearts and minds.
So Be It.
# Reference:
Adopted from THE SUFI BOOK OF LIFE by Neil Douglas-Klotz
So Be It.
# Reference:
Adopted from THE SUFI BOOK OF LIFE by Neil Douglas-Klotz
courtesy: Sadiq M. Alam [techofheart.co]