"Do not speak about your money in front of a poor person. Do not speak about your health in front of a sick person. Do not speak about your power in front of a weak person. Do not speak about your happiness in front of a sad person. Do not speak about your freedom in front of a prisoner. Do not speak about your children in front of an infertile person. Do not speak about your mother and father in front of an orphan. Because their wounds cannot bear more."
(via lindsaythelioness)

(Source: hadeiadel, via earaml)

"The planning of The Almighty is better for you than your own planning, and He could deprive you from what you ask to test your patience. So let Him see from you a determined patience and you will soon see from Him what will give you joy. And when you have cleaned the paths of answering (supplication) from the stains of sin and have been patient about what He has chosen for you, then everything that happens to you is better for you whether you were given or deprived of what you have requested."
Ibn Al-Jawzee (via gordo10bx)

(via thebeautyofislam)

afp-photo:

TURKEY, Sanliurfa : A Syrian Kurd child holds a glass of water after he crossed the border between Syria and Turkey near the southeastern town of Suruc in Sanliurfa province, on September 20, 2014. Several thousand Syrian Kurds began crossing into Turkey on September 19 fleeing Islamic State fighters who advanced into their villages, prompting warnings of massacres from Kurdish leaders. Turkey on September 19 reopened its border with Syria to Kurds fleeing Islamic State (IS) militants, saying a “worst-case scenario” could drive as many as 100,000 more refugees into the country. AFP PHOTO/BULENT KILIC

afp-photo:

TURKEY, Sanliurfa : A Syrian Kurd child holds a glass of water after he crossed the border between Syria and Turkey near the southeastern town of Suruc in Sanliurfa province, on September 20, 2014. Several thousand Syrian Kurds began crossing into Turkey on September 19 fleeing Islamic State fighters who advanced into their villages, prompting warnings of massacres from Kurdish leaders. Turkey on September 19 reopened its border with Syria to Kurds fleeing Islamic State (IS) militants, saying a “worst-case scenario” could drive as many as 100,000 more refugees into the country. AFP PHOTO/BULENT KILIC

"It is 3 am and we are sitting in your midnight blue Honda, In an empty elementary school parking lot, talking.
You are telling me stories from your childhood.
You tell me that Somali mothers
know how to grin and bare it better than any other women you know.
I listen to you tell me how your mother bared her way through raising four kids alone, in a country that didn’t want her.
You speak of her so delicately, that I almost mistook the word Hoya for a sliver of glass that you were trying not to cut your mouth on.
I imagine your mother,
grinning through the absence of your father and trying to turn you into the man she hoped he’d be.
You say that she says you are just like him when ever she’s mad.
I wonder if he taught you how to pick up and leave behind women as broken as she is.
Women who ache hard for everyone else forgetting to ache for themselves.
I watch your mouth as you tell me how much she worried for you,
how in Somalia, sheikhs would come asking her opinion on Islamic Rulings for women, but how in this country she is an immigrant, with no husband and traditional ways.
You say this place has turned her bitter, it has dried up her youth and her ability to trust.
You say you are nothing like your father.
That you could never destroy a woman so viciously.
And as I watch the beard on your face make everything you say sound pure,
I secretly pray to God that, that is the truth."
Key Ballah (via keywrites)

(via thelittleliestold)

anu-meaning:

As a human, you can’t fully understand the wisdom behind Allah’s plans. So if you gain something, embrace it. And if you lose something, let it be. You don’t always love what is best for you, and you don’t always hate what is terribly wrong for you. Trust in His plans for your life because that is when the best unfolds itself.

(via silverliningcoveredingold)

‘A Principle Governing Patience’ - Ibn Taymiyyah →

asifeq:

Aside from his unsurpassed efforts in reviving the Islamic orthodoxy in the 7th/8th century, Shaykh al-Islam Ibn Taymiyyah is equally admired for his generous treatment of his friends and particularly his foes. His laudatory accounts of patience, perseverance, compassion and forgiveness were recorded by his students, such as Ibn Katheer and Ibn ‘Abd al-Hadee in great detail. He was subjected, on numerous occasions, to horrendous treatment by some of his contemporary judges who were his staunch theological rivals, belonging to the Ash’arite heretical sect. He was extradited to Cairo, where he was forced to undergo an unfair trial and subsequent imprisonment for years, and thereafter dispatched to Alexandria without any guards in the hope that he may be killed on his way by bandits. Later, Allah willed that the de facto ruler of Egypt, responsible for Ibn Taymiyyah’s persecution, was removed. The new ruler admired Ibn Taymiyyah greatly and despised the judges who were close to his predecessor. He thus suggested to Ibn Taymiyyah that the judges who persecuted him be executed. Instead of exacting revenge, Ibn Taymiyyah bravely and publicly spoke in their defense, which resulted in the preservation of their lives. On this occasion, his chief adversary, Ibn Makhluf, remarked:

“We have not seen the like of Ibn Taymiyyah. We incited people against him, yet we failed to overpower him. He overpowered us, yet he forgave us and furthermore argued in our defense.”

It is this strong, selfless, compassionate and forgiving personality that is Ibn Taymiyyah which makes us wonder what precisely went through his mind the moment he forgave his opponents of such gross misconduct towards him. It is with the desire to find out the secret behind Ibn Taymiyyah’s personification of patience that I decided to translate Ibn Taymiyyah’s own words on the topic. The reader should, therefore, realise that these are the words of one who spent nearly his entire life suffering at the hands of his adversaries, and demonstrated to us how to practically forgive and forget, and to rise above the animal instinct of revenge and retribution.

The treatise is called Qa’idatun fil-Sabr, ‘A Principle Governing Patience’, which is found in Jami’ al-Masa’il, edited by Muhammad ‘Uzayr Shams, and published by Dar ‘Aalam al-Fawa’id, vol. I page 164

Ibn Taymiyyah (rahimahullaah) says:

Allah has prepared for his believing servants good in every stage. Thus, the servants are constantly enjoying Allah’s blessings, whether they experience that which they like or which they dislike. Fate and divine decree that He has planned for them are like business deals from which they earn profits, and ways through which they can reach Him. It is confirmed in an authentic report on the authority of their leader and guide; the one – when people are called on the Day of Resurrection by their leaders – his people will be called by him, may Allah’s peace and blessings be on him; that he said:

“Strange is the affair of a believer. Everything about him is strange! Whatever Allah decides for him is always good for him. If he is granted ease he shows gratitude, and so it is good for him. If he afflicted by hardship he shows patience, and so it is good for him”[1]

This report applies to all of Allah’s decrees for His believing servants, and indicates that it is always good for him, if he observes patience over what he dislikes, and shows gratitude for what he likes. In fact, this reality is part and parcel of faith. It is, as the predecessors said:

“Faith is in two halves; One half is patience, and the other half is gratitude”,

as Allah has said:

“In this are signs for anyone who strives to observe patience and shows gratitude”[2]

If one were to consider the religion in its entirety, he would notice that it all goes back to patience and gratitude. This is because patience is of three types:

The first type is to observe patience over obedience to Allah up until its performance. For one is not able to perform what he is ordered to do except after observing patience and perseverance, and by struggling against the hidden and the apparent enemy. It is in proportion to this observance of patience that one can perform his duties and recommended actions.

The second type is to observe patience over not performing a forbidden act. For the soul, its motives, the devil’s ploy of beautifying sins and bad company, all of these call and compel one to commit sins. It is only in accordance with the strength of one’s patience that one can abstain from the sins. Some of the predecessors have said:

“Righteous deeds are performed by both, the righteous and the wicked. However, none is able to abstain from sins except a true servant.”

The third type is to observe patience over what afflicts one without choice. This patience is divided further into two subtypes:

The first subtype: It is when the creation is given no choice, such as diseases and other such heavenly afflictions. It is easy to observe patience over such calamities, because the servant witnesses the decree of Allah, and that people have no role to play in such cases. Hence, he resorts to patience, willingly or unwillingly. However, if Allah ever inspires one’s heart to think of the hidden advantages in a calamity, and how it is filled with Allah’s bounties and gracefulness, one moves on from observing patience to showing gratitude over the calamity and his happiness with it. Such calamity, in his case, turns into a bounty, where his heart and tongue cannot cease to utter: “Lord! Help me to remember You, thank You and worship You in the best of manners”[3] This experience often strengthens and weakens in accordance with the strength or weakness in one’s love of Allah. Moreover, one often experiences this in reality, as a poet once said addressing his beloved who mistreated him:

Even if it pains me that you mistreated me

I am still glad that you remembered me

The second subtype: It is when the afflictions that befall his wealth, honour or self are the result of the actions of his fellow man. This is the type over which it is very difficult to observe patience, because the soul is aware of the one who caused harm; it hates being overpowered, and therefore, seeks revenge. None is able to observe patience here except the Prophets and the truthful believers.

Our Prophet – peace and blessings of Allah be upon him – whenever he was harmed he said:

“May Allah be merciful with Moses, who was harmed much more than this, yet he observed patience”[4]

He also informed us of one of the prophets, that when he was beaten by his people, he said:

“O Lord! Forgive my people for they do not know”[5]

It is also reported from the Prophet – may Allah’s peace and blessings be on him – that he received similar treatment from his people, and he gave a like response. This reaction combined three noble actions:

  1. To forgive the wrong doers,
  2. To seek forgiveness for them, and
  3. To excuse them due to their ignorance.

The ultimate result of this type of patience is victory, guidance, happiness, tranquility and strength in Allah’s cause, as well as an increased love of Allah and people for the one who observes such patience and an increase in divine knowledge.

Hence, Allah has said:

“We made from amongst them leaders, guided by our orders, when they observed patience. They surely believed in our signs with certainty.”[6]

For this reason, leadership in religion is attained by observing patience and maintaining certain faith. When such patience is coupled with the strength of one’s certainty and faith, the servant is elevated to the ranks of happiness by Allah’s bounty.

“This is the bounty of Allah, He gives to whoever He wills. Allah is the owner of great bounty”[7]

For this reason Allah has said:

“Repel the evil deed with one which is better, then lo! He, between whom and you there was enmity (will become) as though he was a bosom friend. But none is granted it save those who are steadfast, and none is granted it save the owner of great fortune.”[8]

There are several things that help one to observe this type of patience:

One: One should realise that Allah is the Creator of all of His servants’ actions, their movements, their stationary positions and their volition. Whatever Allah wills occurs, and whatever He wills not to happen does not occur. There is not an atom in the heavens above or the earth below that moves without His permission and His will. Men are merely tools, so turn instead to the One who unleashed them upon you. Do not look to their bad actions towards you, and in doing so, you will alleviate sadness and sorrow.

Two: One should consider his own sins and realise that Allah only unleashed the oppressors upon him due to his sins.

Allah has said:

“Whatever calamity befalls you, it is due to what your own hands have earned. And He forgives much”[9]

When one realises that all the bad that has befallen him is due to his own sins, he becomes busy with repentance and seeking Allah’s forgiveness from sins due to which He unleashed his enemies on him, instead of criticising, blaming and insulting his enemies. When you see a person insulting the people when they harm him, and not holding himself to account and seeking forgiveness, then realise that his calamity is, indeed, a real one. However, if he repents and seeks forgiveness and says: ‘This is due to my sins’, his calamity turns into a bounty for him.

‘Ali b. Abi Taalib – may Allah honour him – once said something very precious:

‘Let a man not have hope in anyone except his Lord. Let a man not fear anyone except his sin.’

It is also reported from him and others:

‘No calamity befalls except due to a sin, which is not alleviated except with repentance.’

Three: One should contemplate on the good reward which Allah has promised to the one who forgives and observes patience.

Allah has said:

“The recompense for an evil is an evil like it. So whoever forgives and reconciles, then his reward is with Allah. Surely, He does not love the oppressors”[10]

Since people, with respect to retaliation, are of three types: the oppressor who takes more than what he deserves; the balanced individual who takes only what he deserves; and the good-doer who forgives and forgets what he deserves – Allah mentions these three types in this verse. The first part of the verse refers to the balanced ones, the middle part refers to those who outdo others in good deeds, and the last part refers to the oppressors.

One should also contemplate the call of the caller on the Day of Resurrection: “Rise the one whose reward is due to Allah!” No one would rise except for one who forgave and reconciled. If he then contemplates on that fact that he may lose out on his reward by seeking revenge and retribution, it becomes easier for him to observe patience and to forgive.

Four: One should realise that if he forgives and does good in return, it gives him a sense of open-heartedness towards his brothers, and cleans his heart of treachery and malice, the desire to revenge and desiring ill for others. He tastes the sweetness of forgiving which only increases and multiplies his joy and gain, be it in the near or distant future, over any gain he may have attained through revenge. He is thereby included in Allah’s saying: “And Allah loves the doers of good”, and thus becomes beloved to Allah. He is akin to a person from whom only one dirham was taken, yet he was recompensed with thousands of dinars. He then becomes overjoyed with what Allah has bestowed him with.

Five: One should know that no one takes revenge for himself except that he inherits thereby a sense of dishonour. But if he were to forgive, Allah would have honoured him. This is what the most truthful person confirmed as he said:

“Allah does not increase a man, by his action of forgiveness, except in honour”[11]

The honour achieved through forgiving becomes more beloved and of greater benefit to him than the honour received through revenge. For the latter may outwardly be honourable, inwardly, though, it is ignominious, whereas forgiveness may inwardly be humiliating, but it does yield honour internally and externally.

Six: This is from the greatest benefits; and it is for one to realise that the recompense of an evil deed is its like, and that he himself is an oppressor and a sinner; and that the one who forgives people, Allah in turn forgives him; and whoever pardons them, Allah in turn pardons him. When one realises that the fact he forgives and pardons them, and furthermore does good to them, despite of their ill-treatment, is a cause for Allah repaying him in the like by forgiving and pardoning him, and further doing good to him despite of his sins; it becomes easier for him to then forgive and observe patience. This benefit alone would suffice any intelligent person.

Seven: One should know that if one busies himself with revenge and retribution, he wastes his own time, and his heart falls into confusion. He thereby misses out on many benefits that he may never be able to achieve again, and perhaps, this becomes a greater calamity for him than whatever evil that may have befallen him due to men. Yet, if he forgives and pardons, his heart and limbs are free to achieve his own benefits that are of greater importance to him than revenge.

One should realise that his revenge, retribution and championing the cause of oneself is merely that, championing his own cause; whereas the Messenger of Allah – may the peace and the blessings of Allah be upon him – never took revenge for himself. If the greatest of Allah’s creation, the most honourable of them in Allah’s sight, did not seek revenge for himself, despite the fact that harming him is in fact harming Allah; knowing that many religious rights are linked to this topic; knowing that his self is the most noble, the purest and the most righteous of all, and the furthest from all bad character, and the closest to all the good character; yet, despite this, he never sought revenge for himself. How can then, any of us seek revenge for himself, while being well aware of ourselves and all the evil and faults that exist in us. In fact, a person who knows his true value does not consider himself worthy of taking revenge. For him, his self does not hold enough value to champion its cause.

Eight: If one was harmed for doing an act for the sake of Allah, for doing what he has been ordered to do, or ordered to abstain from, it becomes incumbent on him to observe patience, and it is not for him to seek revenge, because since he has been harmed for Allah’s sake, his reward remains with Allah. For this reason, when the fighters in the path of Allah sacrifice their blood and wealth, none of that is insured. Rather, Allah has purchased from them their lives and their wealth. Therefore, it is upon Allah, not the creation, to pay the price. And if someone demands the price from the people, Allah will have no price to pay for him. For whoever is harmed for Allah’s sake, it is for Allah to recompense him with good. Yet, if one is harmed due to some calamity, then one should blame no one but himself, and doing so would keep him busy from blaming others who hurt him. And if one is harmed in his wealth then he should thoroughly prepare himself for perseverance. This is because reclaiming one’s portion in wealth is bitterer than observing patience; for the one who cannot observe patience with midday heat, rain and snow, along with the roughness of journeys and the highway robbers, he cannot pursue a career in business. This is something commonly known amongst people that the one who sincerely seeks something, his patience over attaining that thing is recompensed for in accordance with the level of his sincerity.

Nine: One should remember Allah’s presence with him upon observing patience, as well as Allah’s love for, and pleasure with him during patience. Whoever Allah is with, He averts from him the various types of harms and troubles, which otherwise cannot be removed by anyone of his creation.

Allah has said:

“Observe patience! For Allah is surely with the patient ones”[12]

Allah has also said:

“And Allah loves the patient ones”[13]

Ten: One should also remember that patience is half of faith, therefore, one should not replace the reward for his faith in order to champion the cause of his self. If he remains patient, he preserves his faith and protects it from any decrease, for it is up to Allah to defend those who believe.

Eleven: One should realise that his patience is a decree from him upon his own self; an act of domineering and conquering the self. Whenever the self is overpowered and conquered, it cannot wish to enslave, or bind the person and throw him into ruin. However, whenever the person becomes obedient to his self, lends an ear to it and becomes overpowered by it, his self remains dominant until it finally destroys him, unless he is saved by Allah’s mercy. If there was not anything in patience except overpowering one’s self and the devil within, it would suffice. This is when the authority of the heart is manifested, while its soldiers remain firm; the heart feels happier and stronger and successfully manages to chase away the enemy.

Twelve: One should know that if he observes patience, Allah will most certainly aid him, for Allah is the Defender of the patient one. Hence, one leaves his oppressor unto Allah’s discretion. However, the one who champions his own cause, Allah leaves him urtherto his own defence, and therefore, he remains the only aide to his self. What is the comparison between the one whose aide is Allah – the best of all aides; and the one who has no helper but himself – the most helpless and weakest of all aides?

Thirteen: His patience and perseverance with those who him would result in his oppressor desisting from wronging him further, feeling remorse towards his misdeeds, and begging his pardon, as it would also cause people to condemn him. He will then return, after wronging him, feeling embarrassed and remorse over his actions, and in fact, end up becoming his friend.

This is the meaning of Allah’s saying:

“Repel the evil deed with one which is better, then lo! He, between whom and you there was enmity (will become) as though he was a bosom friend. But none is granted it save those who are steadfast, and none is granted it save the owner of great fortune.”[14]

Fourteen: It is possible that his revenge and retribution may boost the evil and strength of his foe, and make him think of further ways to inflict various harms on the person, as it is witnessed. Hence, if one were to observe patience and forgive, he would have saved himself from the increased aggression. An intelligent person does not opt for the greater of the two harms by averting the lesser. How often has revenge and retribution resulted in harms which the person is unable to ward off? How often have lives, status and wealth been lost, which otherwise would have remained only if one forgave the oppressor?

Fifteen: The one who becomes accustomed to taking revenge and does not observe patience, it is inevitable that he becomes guilty of wrongdoing. This is because the self often does not cease at the precise mark of justice due to it, neither out of knowledge nor will. In some cases it may be unable to stop at its limits, for anger often leads a person to a state where one’s speech and actions are beyond his comprehension.. So whilst he was wronged and awaited assistance and honour from Allah, instead he become the wrongdoer himself, awaiting Allah’s wrath and punishment.

Sixteen: The wrong that has been done to him was either to wipe away his misdemeanours or to raise him in rank. If he were to seek revenge instead of observing patience, the wrong done to him would neither efface his sins, nor exalt his status.

Seventeen: His forgiveness and patience is the greatest army he can amass against his foe. For the one who observes patience and forgives, his patience and forgiveness would result in the humiliation of his enemy and further instill in his heart the person’s fear and that of the people. This is because the people would not simply remain silent over his foe, even if he were to remain silent. However, if the person were to retaliate, all such gains will be lost. This is why we find many who, when they insult or harm someone, they would wish that revenge is sought from them. And if revenge is sought, they feel at ease and forget about the burden of shame they used to feel.

Eighteen: When one forgives his adversary, his adversary begins to feel that the one who pardoned him is on a higher level than him, and that he is the one who profited out of forgiveness. Thus, the adversary does not cease to view himself of a lower status than him. This is enough of a virtue and honour for one to forgive.

Nineteen: If one were to forgive and pardon, this would have been a virtue on his part. This virtue would have resulted in another virtue, which would have resulted in another, and so on. His good deeds would never cease to increase. For the recompense of a virtue is virtue, just as the recompense of vice is vice. This may even be a cause for his salvation and eternal happiness. Yet, if he were to extract revenge and champion his cause, all of this would be nullified.[15]

Footnotes:

  1. Saheeh Muslim
  2. Ibraheem 5, Luqman 31, Saba 19, al-Shura 33
  3. Ahmad, Abu Dawud and al-Nasa’i on the authority of Mu’adh b. Jabal
  4. Al-Bukhari and Muslim from Ibn Mas’ud
  5. Ibid.
  6. Al-Sajda 24
  7. Al-Hadid 21 and al-Jumu’ah 4
  8. Fussilat 34
  9. Al-Shura 30
  10. Al-Shura 40
  11. Muslim narrated by Abu Hurayrah
  12. Al-Anfal 46
  13. Aal ‘Imran 146
  14. Fussilat 34
  15. The treatise then ends with:

‘The second principle is gratitude, and that is to act in obedience to Allah’

(Source: dawat-us-salafiyyah, via peacelovesaida)

"Alhamdulillah."
the only saying on earth that has the power to make you step back and take a good look at what you gained, and not what you lost. (via ninjabfro)

(via pakistaniunicorn)

"A truly rich man is one whose children run into his arms when his hands are empty."
Unknown (via psych-facts)

(via pakistaniunicorn)

islam2011:

One of the best, if not the best way to memorise the Qur’an. Memorise each day after Fajr for 1.5 hour, and every night for 15-30 min. before going to bed.

(via infiru)

trueafricanoriginal:

She carried herself with such dignity and grace, like she had ruled over kingdoms in another life. #mombasa #kenya #africa #queen

trueafricanoriginal:

She carried herself with such dignity and grace, like she had ruled over kingdoms in another life.
#mombasa #kenya #africa #queen

(via beautiesofafrique)

bobbycaputo:

10 Essential African-American Photographers

Thomas Allen Harris’ documentary Through a Lens Darkly: Black Photographers and the Emergence of a People will be playing at New York’s Film Forum through September 9. “The film is a cornucopia of Americana that reveals deeply disturbing truths about the history of race relations while expressing joyous, life-affirming sentiments about the ability of [African-American] artists and amateurs alike to assert their identity through the photographic lens,” Film Forum writes. “What the film strives to say is, when everything around me is telling me I am not worth anything, I can present myself and have a likeness of myself and my talents that shows I have values,” Harris told the New York Times

(Continue Reading)

(via knowledgeequalsblackpower)

sheenvelopesthenight:

jonesydaking:

thirdeyetheory:

spor-addict-thoughts:

darvinasafo:

David Banner in Tanzania

How can you as a Black person not see yourself in Black children?

Does he not look like Black Jesus!!??? David Banner tho!

No he looks like regular Jesus

^^^ lol yes

sheenvelopesthenight:

jonesydaking:

thirdeyetheory:

spor-addict-thoughts:

darvinasafo:

David Banner in Tanzania

How can you as a Black person not see yourself in Black children?

Does he not look like Black Jesus!!???
David Banner tho!

No he looks like regular Jesus

^^^ lol yes

(via beautiesofafrique)

19-9x:

199x
"What do we live for, if it is not to make life less difficult for each other?"