Read to learn - short posts.

 

The value of nafila (supererogatory) worships as compared to fard (obligatory) worships is less than a drop of water in an ocean. 

Imâm-i Rabbânî ‘rahmatullâhi ’alaih’

When a person greets me, Allâhu ta’âlâ gives my soul to my body and I hear his greeting. 

Hadîth-i-sherîf

Man is created to worship Allah. The point and the essence of ’ibâdat (worship) is to make the qalb (heart) become aware of Allâhu ta’âlâ at all times. 

Ubaydullah-i Ahrâr ‘rahmatullâhi ’alaih’

The harm of the ambition of property and fame to man is more than the harm of two hungry wolves that have run among a flock of sheep.

Hadîth-i sherîf

In the hereafter every person would be right next to the one who he have loved in this world !! 

Hadith-i sherif

A good companion is great bliss for both worlds.

Ahmad Namiqî Jâmî ‘rahmatullâhi ’alaih’

“Each disease has its medicine. Death, only, is an end with no way out.”

Hadith-i sherif

The nafs is the most idiotic creature. Everything it wishes for is something against it and harmful to it. 

Husain Hilmi bin Sa`id Ishik 

'rahmatullahi aleih'

There is only one way that will lead one to endless bliss: to keep within the footsteps of Rasulullah (sallallahu alaihi wa sallam).

Junaid al-Baghdadi 'rahmetullahi ta'ala alaih'

GIVING IMPROPER NAMES TO MUSLIMS

 Giving improper names to a Muslim or calling a Muslim an improper name given by others is not permissible. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in a hadîth-i-sherîf: “A person who has an improper name should change it to a good name.” For example, the name ‘Âsiya’ ought to be replaced with ‘Jamîla’. It is permissible to give nice names to Muslims.Children should not be given eulogistic names such as Rashîd and Amîn. Names like Muhyiddîn or Nûruddîn would befictitious and neulogistic (bid’at). It is an act of makrûh to call sinners, ignoramuses and apostates with names of this sort, which are eulogistic and laudatory. Nor can they be used in their figurative subsenses. Some (Islamic scholars) expressed theirdeductions as to the vindicability of giving such names to your children for being blessed with the auspicious connotations inherent in their meanings. It is permissible and useful to use these names for those scholars who are renowned for their piety.[Famous scholar Ibn al-Âbidîn ‘rahimahullâhu ta’âlâ’ states inthe fifth fascicle of his book Radd-ul-Muhtâr that the best and most proper names for Muslim children are Abdullah, then Abdurrahman, then Muhammad, then Ahmad and then Ibrâhîmin the order of priority. It is also permissible to give names of Allâhu ta’âlâ such as Alî, Rashîd, ’Azîz. However, names of this level will have be uttered with due reverence. A person who knowingly shows disrespect while mentioning these names becomes a disbeliever. For example, saying “Abdulkoydur” instead of Abdulqâdir, or “Hasso” instead of Hasan, or “Ibo”instead of Ibrâhîm would be degrading these names. Even though saying these words would not cause disbelief when one does notintend to degrade them, it is better to avoid using such words which would verge on disbelief. If a child dies immediately afterbirth, it should not be buried without giving a name. Even though the name ’Abdunnabî is permissible, it is better not to use it.

Hadrat Sayyid Abdulhakîm Arwâsî ‘rahimahullâhu ta’âlâ’preached for twenty-five years after late afternoon prayer every Tuesday, Thursday, and Friday at the Bayazid mosque in Istanbul until he passed away in the year 1362 hijrî qamarî, [1943 A.D.] During one of his preaches he stated: “A child has three rights on his parents: giving a Muslim name at birth; teaching him reading/writing, knowledge (’ilm), and crafts upon reaching theage of discretion; and marrying him when he reaches the age of puberty.” Some degenerate people in Europe and America are raised in an irreligious and non-ethical manner and are given fake diplomas and scholarly titles and then sent to Islamic countries.These ignorant disbelivers are appointed to high schools and universities as teachers or professors. They trap Muslim children with their position and make them irreligious and non-madhhabite. These children influenced by them easily become murderers and traitors. Those parents who send their sons and daughters to these schools are throwing their children to the Hell with their own hands.]

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"ETHICS OF ISLAM" / p.151
Www.hakikatkitabevi.net

CONCERNING the GHUNÂH-I-KEBÂIR (GRAVE SINS)

There are many kinds of grave sins, which are called ghunâh-ikebâir. 

Seventy-two of them are as follows: 

• 1– Unjust homicide. 
• 2– To commit fornication. 
• 3– Sodomy is harâm in every religion. 
• 4– To drink wine or any other sort of alcoholic beverages. 
• 5– Thieving. 
• 6– To eat or drink narcotics. 
• 7– To lay hands on someone else’s property by using force. That is, to commit extortion. 
• 8– To bear false witness. 
• 9– Without an ’udhr, to eat before other Muslims during the blessed month of Ramadân. 
• 10– Ribâ, i.e. to borrow or lend property or money at an interest. 
• 11– To swear solemnly time and again. 
• 12– To disobey your parents. 
• 13– To cease from making sila-i-rahm to mahram relatives who are sâlih Muslims. (Sila-i-rahm means visiting your close relatives.) 
• 14– In a war, to desert from the battlefield and run away from the enemy. 
• 15– To utilize an orphan’s property without the orphan’s consent. It is stated as follows towards the end of the two hundred and sixty-sixth page (of the tenth edition) of the fifth fascicle of Endless Bliss: “The (orphan’s) executor cannot pay the deceased’s debts with the orphan’s property. Nor can he pay the orphan’s fitra or perform the Qurbân for the orphan (out of the orphan’s property). But the (orphan’s) father can. If the executor becomes needy, he can utilize the orphan’s property, but he cannot donate it to someone else.” 
• 16– Not to use your scales or measures properly. 
• 17– To perform daily five namâzes before or after their (prescribed) times. 18– To hurt your Believer brother’s heart.
• 19– To make a false statement under the pretense of giving a quotation from Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ although in fact the statement does not belong to the Prophet. 
• 20– To take a bribe. 
• 21– To avoid bearing true witness. 
• 22– Not to pay zakât or ’ushr for your property. 
• 23– When you see a person committing a sin, not to try to dissuade him although you could. 
• 24– To burn an animal alive. 
• 25– After learning (how to read) the Qur’ân ’adhîm-ush-shân’ to forget how to read it. 
• 26– To give up hope of mercy of Allâhu ’adhîm-ush-shân. 
• 27– To betray people’s trust; it makes no difference whether they are Muslims or non-Muslims. 
• 28– To eat pork, which is harâm. 
• 29– To hate and curse any one of Rasûlullah’s Sahâba ‘ridwânullâhi ta’âlâ ’alaihim ajma’în’. 
• 30– To continue eating after being satiated; it is harâm to do so. 
• 31– For a woman to avoid conjugal act with her husband (without any good reason). 
• 32– For a woman to go out to visit an acquaintance without her husband’s permission. 
• 33– To accuse a chaste woman of fornication. 
• 34– Nemîma, i.e. to practise talebearing among Muslims. 
• 35– To show one’s awrat parts to others. [A man’s awrat parts are between their navel and their knees. A woman’s hair, arms and legs also are within her awrat parts.] To look at others’ awrat parts. 36– To eat flesh of an (edible) animal that died (of itself). Such flesh is called ‘lesh’. As well, an (edible) animal that has been killed in a way disagreeable with the way dictated by Islam is called ‘lesh’, (and it is no longer edible.) 
• 37– To commit a breach of trust. 
• 38– To backbite a Muslim. 
• 39– To be jealous. 
• 40– To attribute a partner to Allâhu ’adhîm-ush-shân. (This evil deed is called shirk [polytheism].) 41– To lie.
• 42– Arrogance, to think of oneself as superior. 
• 43– For a person in his death bed to disinherit a heir (somehow). 
• 44– To be avaricious and very miserly. 
• 45– To be fond of the world, [harâms, that is.] 
• 46– Not to be afraid of torment to be inflicted by Allâhu ta’âlâ. 
• 47– If a certain thing is harâm, not to believe that it is harâm. 
• 48– If a certain thing is halâl, not to believe that it is halâl. 
• 49– To believe a fortune-teller’s words about people’s fortunes and about the ghayb (unknown, future). 50– To abandon one’s religion, to become a murtadd (renegade). 
• 51– To look at someone else’s wife or daughter without an ’udhr to do so. 
• 52– For women to wear men’s clothes. 
• 53– For men to wear women’s dresses. 
• 54– To commit sins within the harem-i-sherîf. 
• 55– To call the azân or to perform namâz before prayer time comes. 
• 56– To disobey state authorities, to violate laws. 
• 57– To liken your wife’s mahram parts to your mother’s mahram parts. 
• 58– To swear at one’s wife’s mother. 
• 59– To aim a gun to each other. 
• 60– To eat or drink a dog’s leftovers. 
• 61– To taunt (someone) about the favours you have done (them). 
• 62– For men to wear silk clothes. 
• 63– To persist in remaining ignorant. [To not learn the belief of Ahl as-sunnat, farzes, harâms, and all sorts of necessary learnings.] 
• 64– To swear on names other than the Name of Allâhu ta’âlâ or by mentioning names other than those which are stated by Islam. 
• 65– To run away from knowledge. 
  
• 66– Not to understand that ignorance is an evil. 
• 67– To persistently carry on with committing venial sins.
• 68– To laugh with an uproarious laughter without an ’udhr to do so. 
• 69– To remain junub for such a legnth of time as will cause you to miss one of the daily prayer times. 70– To have sexual intercourse with your wife during her menstrual or lochial period.
• 71– To make melody. To sing indecent songs. To play musical instruments. 
• 72– Suicide, i.e. to kill oneself, is a sin graver than homicide. A suicide is subjected to torment of Hell in grave. If he does not die at once and makes tawba, all his sins will be forgiven. He will not be subjected to torment in his grave. [Validity (being sahîh) of tawba made for omitted namâzes is contingent on their having been (paid by being) made qadâ of. A person who begins to make qadâ (of namâzes which he omitted) has virtually made niyyat to perform prayers of qadâ till the end of his life. In return for this niyyat of his, all his debts of qadâ will be forgiven. Likewise, supposing an unbeliever becomes a Believer and makes tawba for having been an unbeliever or a heretic holding (a heresy called) bid’at makes tawba for having been a heretic, they have virtually made niyyat not to relapse into unbelief and heresy, respectively, and not to resume the evil deeds that they had been committing in those old days of nescience. In return for this niyyat (sincere intention) of theirs, all their sins are forgiven.]

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"MIFTAH-UL-JANNA (Booklet for Way to Paradise)" / p.218

Hakikat Kitabevi 

http://www.hakikatkitabevi.net/book.php?bookCode=057

Imam Rabbani / Maktubat - "Time is a chance. And chance is a great blessing" (2nd VOLUME, 25th LETTER)

This letter, written to Khwâja Sharâfaddîn-i Huseyn, explains that everything done so as to follow Rasûlullah is dhikr.

Alhamdu-l-illâhi wa salâmun ’ibâdihil ladhî-n-astafâ. The letter which my dear son sent through Mawlâna ’Abd-ur-Rashîd and Mawlâna Jân Muhammad has reached us, together with the sum of the votive offering. May Allâhu ta’âlâ bestow the best things upon you in return! We are glad to hear that you are in good health.
O my son! This time of yours is a chance. And chance is a great blessing. Time that is spent in good health and without care is a rare blessing. Every hour should be spent remembering Allâhu ta’âlâ. Everything, even buying and selling, done in obedience to Rasûlullah, will become dhikr. Then, every action, every attitude should be adapted to Rasûlullah. Thus all of them will become dhikr. Dhikr means to expel unawareness. That is, it means to remember Allâhu ta’âlâ. When one observes Allah’s commands and prohibitions in one’s every action, every deed, one will be secure against forgetting about the Owner of the commandments and prohibitions and will always remember Him.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle
http://www.hakikatkitabevi.net/book.php?bookCode=026

Imam Rabbani / Maktubat - "Time of life and death" (2nd VOLUME, 89th LETTER)

This letter, written to Sayyid Mîr Muhibbullah, informs that in the world it is necessary to do what will be useful in the Hereafter. 

Praise and thanks be to Allâhu ta’âlâ! May Allâhu ta’âlâ keep us and you on the right way of your ancestors! As the alms of His beloved Prophet, the Highest of Mankind, may He accept our prayer! The states and the matters of the faqîrs being here have been all right. We always offer our hamd and gratitude to Allâhu ta’âlâ, and we pronounce our infinite benedictions and salâm over His Prophet. I invoke Allâhu ta’âlâ to keep you in safety, in good health, on the right way, and in perpetual progress.

My dear and merciful Sir! The time of earning has been going past. Each moment past has been subtracting from your life, and the time of death is approaching. If we do not pull ourselves together today, we will obtain nothing but sighing, wailing and repenting tomorrow. In this few-days’ time of health, we should try to live suitably with the brilliant religion! In this way only are we hoped to get saved. Worldly life is the time of work. The time of comfort and pleasure is further ahead. The rewards of what is done in the world will be obtained there. To spend the time of work amusing oneself is like a farmer’s eating his seeds, thus depriving himself of the harvest which he will get later on. I hesitate to write any more lest I cause your head to ache.
May Allâhu ta’âlâ make you attain the blessings of this world and the next!

VIRTUE of RAMADÂN-i-SHERÎF. (Maktubat, O,son)

The valuable letter, which you had been so kind to write, honoured us in the blessed month of Ramadân. That has reminded me to write a few lines of the virtues of this great month: 

The blessed month of Ramadân is very honourable. The thawâbs that are given for the supererogatory namâz, dhikr, alms and all other supererogatory acts of worship done in this month are like those that are given for the fard ones done in other months. One fard act of worship done in this month is like seventy fards done in other months. If a person gives (the supper called) Iftâr to a fasting person in this month, his sins will be forgiven. He will be emancipated from Hell. In addition, he will be given as many thawâbs as those which the fasting person receives. The thawâbs of that fasting person will not decrease. In this month, also those bosses who facilitate the work of those under their command and who make it easy for them to worship will be forgiven. They will be emancipated from Hell. In the holy month of Ramadân, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ used to emancipate the slaves and would give whatever was asked from him. Those who can do good deeds in this month will be blessed with doing such deeds all the year round. If a person disrespects this month and commits sins in this month, he will spend all the year sinning. [We should deem this month an opportunity.] We should perform as many acts of worship as we can. We should do the deeds which Allâhu ta’âlâ likes. We should deem this month an opportunity for earning the next world. The Qur’ân was revealed in the month of Ramadân. The night of Qadr is in this month. In holy Ramadân it is a sunnat to have the iftâr early and to have the sahûr late. (Sahûr is the meal which is eaten towards dawn before beginning the fast. Please see the second chapter of the fifth fascicle of Endless Bliss.) Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ was careful about performing these two acts of sunnat. Perhaps hurrying for the iftâr and being late for the sahûr shows man’s incapacity and that he needs to eat and drink and, consequently, everything. And this is the meaning of worshipping. It is a sunnat to have the iftâr with a date. It is an important sunnat to recite the prayer, “Zahabazzama’ wabtallat-il urûq wa thabat-al-ajr inshâallah-u ta’âlâ” after the iftâr, to perform the namâz of tarâwih and to read a khatm, (that is, to read the entire Qur’ân al-kerîm, in this month.)
Every night in this month, thousands of Muslims who are to go to Hell are forgiven and emancipated. In this month the gates of Paradise are opened. The gates of Hell are closed. The satans are chained. The doors of Compassion are opened. May Allâhu ta’âlâ bless us all with the lot of worshipping Him in a manner worthy of His greatness and with being on the right way which He likes! Âmîn.
[Those who fast at places where it is difficult to fast and who do not break their fast as a result of believing the lies of the enemies of Islam will be given more thawâbs. The holy month of Ramadân is the chastity of the Islamic religion. He who does not fast in this month is not respectful to this month. He who has not respected this month has destroyed Islam’s chastity. Even a person who does not perform namâz should fast and avoid the harâms. Such people’s fasting is accepted and is a symptom of their îmân.]
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Paragraphs taken from FIRST VOLUME, 45th LETTER // Imam Rabbani "rahmetullahi aleih"
Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.132
This one and more valuable letters can be found on Seâdet-i Ebediyye Endless Bliss Second Fascicle
http://www.hakikatkitabevi.net/book.php?bookCode=026

*****

VIRTUE of RAMADÂN-i-SHERÎF 

When you fast in Ramadân-i-sherîf, fast with all your limbs, so that your fasting will be real fasting and you will attain the virtue and the grade of fasting. Our Master, the Habîb-i-Kibriyâ ‘sall-Allâhu ’alaihi wa sallam’ stated: “Yâ Abâ Hurayra! When you fast, break your fast early! [That is, make iftâr as soon as the azân for the evening namâz is heard.] Of my Ummat, the good person is one who breaks his fast as soon as the azân for the evening namâz is called and who takes his time eating sahûr meal. For, there is plenty of rahmat and barakat in the sahûr. And if my Ummat performs fasting in Ramadân-i-sherîf beautifully and perfectly, nobody but the Dhât-i-pâk of Allâhu ta’âlâ Himself knows the ejr-i-mesûbât and the in’âm and ihsân that Hadrat Haqq ta’âlâ will give them on the evening of the ’Iyd. Hadrat Haqq ta’âlâ says with His ’Adhamat-i-Shân: ‘Fasting is done for My Grace. And I (alone) know the rewards that I am going to give.’ ” It is for this reason that disbelievers worshipped idols in all their acts of worship. Yet they did not worship them by fasting. Fasting in Ramadân, after performing namâz, is much more virtuous than all other acts of worship and than fasting in other months. [Fasting does not cause illness. It makes man stronger and opens his memory. We should not believe the lies fibbed by enemies of religion.]
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O,SON / Hakikat Kitabevi English books 
More information on how to find the new months` moon. 
http://www.hakikatkitabevi.net/book.php?bookCode=191  / p.137

Benefits in saying Kalima Shahadat

It is farz to say the Kalima-i-shehâdat (at least) once in one’s life time. Its proof-text is the nineteenth âyat-i-kerîma in Muhammad Sûra.
There are four conditions to be fulfilled when saying the Kalima-i-shehâdat: Presence of heart as the tongue utters it. Knowledge of its meaning. Saying it with a sincere heart. Saying it with ta’dhîm (reverence, treating as great). There are some hundred and thirty benefits in saying the Kalima-i-shehâdat. 

However, existence of four things will eliminate all its benefits. The four things are: Shirk, shek, teshbîh, and ta’til. Shirk means to attribute a partner to Allâhu ta’âlâ. Shek means meks (to halt, to pause, uncertainty) in the religion. Teshbîh means to liken Allâhu ta’âlâ to an imaginary creature. Ta’til means to (believe and) say that “Allah does not interfere with beings and that everything comes to being on their own when their time comes.” 

And also, thirty of the hundred and thirty benefits have been listed in this text. Here are the thirty benefits, five of which are in the world, the next five are at the time of death, the next five are in the grave, the next five are at (the place called) Arasât, the next five are in Hell, and the last five are in Paradise.

The five benefits in the world are:
1– One’s name will be called beautifully.
2– The Ahkâm-i-islâmiyya will be farz (incumbent) on one.
3– One’s neck will be safe against the sword.
4– Allâhu ’adhîm-ush-shân will be pleased with one.
5– All Believers will be affectionate towards one.

The five benefits at the time of death are:
1– ’Azrâîl ‘’alaihis-salâm’ (angel of Death) will come onto one in a beautiful guise.
2– The angel will extract one’s soul as softly and easily as you would pull a hair out of butterfat.
3– Odours from Jannat (Paradise) will reach there.
4– One’s soul will ascend to the ’Illiyyîn (the highest of the eight Gardens of Jannat), and angels carrying good news will come there.
5– A voice will say: “Merhabâ (Hello), o Believer! You are destined for Jannat.

The five benefits in one’s grave are:
1– One’s grave will be spacious.
2– The (questioning angels named) Munker and the Nekir will come onto one in a beautiful guise.
3– An angel will coach one on what one does not know.
4– Allâhu ’adhîm-ush-shân will inspire into one’s memory what one does not know.
5– One will see one’s abode in Jannat.

The five benefits at Arasât are:
1– The questioning and calling to account that one is going to experience will be made easy.
2– One’s book of deeds, (i.e. a verbatim record of whatsoever one did and said throughout one’s lifetime,) will be given to one from one’s right-hand side.
3– One’s thawâb will weigh heavier on the scales.
4– One will sit in the shade of the ’Arsh-i-Rahmân.
5– One will pass the (bridge called) Sirat as fast as lightning.

The five benefits in Hell are:
1– Should one enter Hell, one’s eyes will not be turned gray like those of the other people of Hell.
2– One will not quarrel with one’s Satan.
3– One’s hands will not be cuffed with cuffs of fire, nor will one be chained (with fetters of fire) around one’s neck.
4– One will not be made to drink water called Hamîm (extremely hot water).
5– One will not stay eternally in Hell.

The five benefits in Jannat are:
1– All angels will greet one.
2– One will be befriended by Siddîqs.
3– Jannat will be one’s eternal abode.
4– Allâhu ta’âlâ will be pleased with one.
5– One will attain the greatest one of all blessings by seeing Allâhu ta’âlâ.
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"Miftah-ul-janna"

Why Madhhabs? "O, Believers! Embrace the religion of Allahu ta`ala. Do not be separated."

There were three kinds of people during the time of Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’: People who denied and were against him were kâfirs; deniers who pretended to believe him were called munâfîqs; people who believed him were called Sahâba.
All the Sahâba held the same tenets of belief They agreed with each other in performing the acts that were declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. Our religion has not commanded us to believe anything which has not been declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. So is the case with the majority of scientific teachings. The reasonable ones of those teachings will be believed. But the case is not so with those acts that are not commanded or prohibited clearly. Allâhu ta’âlâ commands the profound savants to compare such acts to the ones that are declared clearly to see if they should be done or not. Those profound savants who are able to make this comparison are called Mujtahid. This job of comparison is called Ijtihâd. All of the information which a mujtahid has acquired through ijtihâd is called the Madhhab of that mujtahid. Each of the Sahâba was a profound savant, a mujtahid. Each of them was an ocean in religious knowledge, in politics, in administration, in the scientific knowledge of their time, and in the ma’rifats of Tasawwuf. They acquired all these branches of knowledge in a short time by seeing Rasûlullah’s blessed face, by hearing his blessed words that penetrated into the hearts and attracted the souls. Each had a Madhhab. Their Madhhabs were more or less different from each other. There were mujtahids among the Tâbi’în and the Taba-i tâbi’în, too. Only four of the Madhhabs of these mujtahids and of the Madhhabs of the Sahâba were transferred into books, and they spread all over the world. The Madhhabs of the rest were forgotten. The îmân of these four Madhhabs is the unanimous îmân of the Sahâba. For this reason, all four are called Ahl as-sunnat. There is no difference in their îmân. They deem one another as brothers. They love one another. As for practices in doing which they disagree with one another; they imitate one another when there is difficulty in following the principles of their own Madhhabs. This absence of agreement among the Madhhabs is something decreed by Allâhu ta’âlâ. That this absence of agreement is a fruit of Allâhu ta’âlâ’s Compassion for His born slaves has been stated by our blessed Prophet. For, the trivial differences among the four Madhhabs facilitate Muslims’ jobs. Each Muslim chooses the Madhhab which is easier for him with respect to his physical construction, climatical conditions and the conditions of his professional life. He performs his acts of worship and every act as this Madhhab prescribes. If Allâhu ta’âlâ had decreed, everything would have been declared clearly in Qur’ân al-kerîm and in hadîth-i-sherîfs. Thus the Madhhabs would not have appeared. Until the end of the world every Muslim, in any part of the world, would have had to live under a single command, under a single order. Muslims would have been confronted by very difficult situations.
After all the Sahâba died, the îmân of some of the new Muslims became corrupted. They deviated from the correct îmân of the Sahâba. Heretical groups appeared. These corrupt groups are also called groups of bid’at or the lâ-madhhabî, for they are outside of the four Madhhabs. This deviation of theirs did not cause them to become disbelievers, for they had based their interpretations on weak proofs. But the harm they caused to Islam was much greater than that of disbelievers. Muslims with correct îmân who did not deviate from the îmân of the Sahâba have been called the Ahl assunnat, for they have adhered completely to Rasûlullah’s sunnat. The lâ-madhhabî have quarrelled and fought with one another and with the Ahl as-sunnat. Much Muslim blood has been shed. They have disrupted the Muslims’ progress and improvement. The lâmadhhabî groups of bid’at should not be mistaken for the four right Madhhabs of the Ahl as-sunnat. The four Madhhabs say that all of them are on the right path, and they love each other. But the lâ-madhhabî groups have been undermining the unity of Muslims. Today there is no Ahl as-sunnat other than the four Madhhabs; Islamic savants unanimously communicated that these four Madhhabs could not be united together and become one Madhhab. Allâhu ta’âlâ wishes not the uniting of the Madhhabs, but He wishes that they be different. Thus, He makes the Islamic religion easier. The meaning of the hundredth âyat of Surat-u Âl-i ’Imrân is: “O Believers! Embrace the religion of Allâhu ta’âlâ. Do not be separated.” The writers of authorized books of Tafsîr, e.g. Abussuûd Efendi ‘rahmatullâhi ta’âlâ alaih’, while explaining the âyat, says: “It means not to become like the ahl-i kitâb who split into groups, deviating from the correct îmân. And it means not to part into groups like those during the time of jâhiliyya, (i.e. preIslamic time of nescience.)”
We are enjoined to unite around the correct îmân; therefore, we should not be divided. Our Prophet states that the correct path is the belief taught by the Ahl-i sunnat savants. Therefore, it is necessary for all Muslims to join the Ahl as-sunnat, to gather under the Ahl as-sunnat Madhhab, to be brothers and sisters, and to love one another. Those who deviate from this Islamic unity will have disobeyed this âyat-i kerîma. If we come together, by realizing that we are brothers and sisters, if we love one another, then we will be the most powerful nation on earth, as well as attain comfort and peace on earth and endless bliss in the next world. We have to be on full alert lest we should be torn asunder by believing the lies fibbed by our enemis, by the ignorant, and by those exploiters whose sole concern is their personal advantages.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.248
http://www.hakikatkitabevi.net/book.php?bookCode=026

To believe in the next world...

 
 Doomsday certainly exists. That day the heavens, the stars, the earth which we live on, mountains, seas, animals, plants, metals and, in short everything, matter and energy will be annihilated. The skies will break into pieces, the stars will disperse, the earth and mountains will turn into dust and will be blown about. This annihilation will take place with the first signal of the Sûr. With its second blowing everything will be re-created, people will rise from their graves, and will assemble at the place of Mahsher.
Allâhu ta’âlâ declares in the Qur’ân al-kerîm, in the Sûrat-ul-Tekwîr: “When the sun, having no light any more, gets dark, and the stars fade away,... .” Another âyat in the Sûrat-ulInshiqaq, declares: “When the skies crack and hear the voice of their Rabb [Allah],” and “The skies positively obey the commands of Allâhu ta’âlâ,” and another âyat in the Sûrat-un Naba declares: “That day the skies will certainly crack.” There are many such âyats.
 In the next world there is questioning on the actions done in the world. There is a pair of scales, in its own nature peculiar to the next world, and a pass which is called Sirât Bridge. The Mukhbir-i Sâdiq ‘’alaihi wa ’alâ âlihissalâtu wassalâm’ has stated these facts. Some ignorant people’s denying them —because they do not know what Prophethood means— does not prove that they are nonexistent. It is null and void to say non-existent about existing things. The rank of Prophethood is above mind. To try to adapt the true statements of Prophets to mind would mean distrust and disbelief in Prophethood. It is necessary, without asking one’s mind, to obey and follow Prophets ‘’alaihimussalawâtu wa-tteslîmât’ in matters pertaining to the next world.
 Paradise and Hell exist. On the Day of Judgment after the settling of accounts, many people will be sent to Paradise, and many others will be put into Hell. The rewards, the blessings of Paradise, and the torment of Hell are eternal, everlasting. These facts are declared clearly in the Qur’ân al-kerîm and in hadîth-i sherîfs.
In the next world there will not be even a mote of mercy upon disbelievers.
Allâhu ta’âlâ intimates this fact in the Qur’ân al-kerîm, and after declaring: “My Mercy covers everything,” He also declares: “My Mercy is upon those who, fearing Me, forbear the forbidden, pay their zakât, and believe My Qur’ân.”
Allâhu ta’âlâ declares in the fifty-sixth âyat of Sûrat-ul-A’râf: “My Mercy is upon those with îmân and goodness.” The forty-seventh âyat of Sûra Ibrâhîm: “Do not think Allâhu ta’âlâ may go back on His promise which He has given to Prophets,”
***
! All the facts, all the commandments which Prophets ‘’alaihimussalawâtu wa-t-teslîmât’ conveyed to us from Allâhu ta’âlâ are true. For unbelievers and for the disobedient ones of those who die with imân there will be torment in the grave.
* The grave being a bridge, a pass between this world and the next, torment in the grave is in one way like worldly torment; it is not eternal. In another way it is like the torment of the next world; it is of the same kind. The forty-sixth âyat of Sûra-t-ul Mu’mîn, “In mornings and evenings they will be tormented with fire,” of the Qur’ân-i kerîm, reports the torment in the grave. Likewise, the blessings in the grave are both like worldly comforts and like those in the Hereafter.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.11
http://www.hakikatkitabevi.net/book.php?bookCode=026
1st volume, 266th letter / Maktubat ( Imam Rabbani "qudisse sirruh" )

Miraj night - sacred night in Islam, a must to believe!

MI’RÂJ NIGHT is the twenty-seventh night of the month of Rajab. Mi’râj means ladder. It is the night on which Rasûlullah was made to ascend to heavens and was taken to unknown places. 

The inhabitants of Mekka would not have îmân. They had been persecuting Muslims very much. They had gone too far and had already begun tormenting Muslims. Rasûlullah was very sorry. It was one year before the Hegira, and he was fifty-two years old. Taking Zayd bin Hârisa with him, he went to Tâif. He preached to the inhabitants of Tâif for one month. None would have îmân. They mocked him and tormented him, hooted and jeered at him. The children pelted him with stones. Hopeless, wearied, he was on his way back, his blessed legs wounded. Meanwhile, Zayd’s head had blood all over. During a very hot hour, they sat by the roadside, exhausted. The owners of a vineyard that happened to be there, two rich brothers named Utba and Shayba, who were sons of Rabî’a sent their servant Addâs with a bunch of grapes for each.

Before eating the grapes Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said the Basmala. Addâs, a Christian, was surprised to hear this. 

“I have been here for many years. I have never heard anybody say such a word. What kind of a word is that?” he said. Rasûlullah asked, “Where are you from?” 

Addâs: “I am from Ninawa.” 

Rasûlullah: “I see you are from the same place as Hadrat Yûnus ‘’alaihissalâm’.” 

Addâs: “How do you know Yûnus? No one hereabouts knows him.” 

Rasûlullah: “He is my brother. He was a Prophet like me.” 

Addâs: “The owner of this beautiful face and these sweet words cannot be a liar. I now believe that you are Allah’s Messenger.” So he became a Muslim and added, “Yâ Rasûlallah (O, you, Messenger of Allah). I have been serving these cruel people for many years. They have been depriving people of their rights. They have been cheating others. They have no goodness. They will commit any baseness to get what is worldly and to fulfill their sensuous desires. I hate them. I want to go with you, get honoured with your service, to be the target of the irreverence which the ignorant and the idiots will commit against you and to sacrifice myself to protect your blessed body.” 

Rasûlullah smiled: “Stay with your masters for the time being! After a short while, you will hear of my name far and near. Come to me then,” he stated. Resting for a while, they wiped off the remaining blood that was still on them and walked towards Mekka. It was already dark when they arrived in the city. The few months he spent in Mekka were troublesome. The enemy was everywhere. There was not a place to go. At last he went to the district of Abû Tâlib, where the house of Umm-i Hânî, his uncle’s daughter, was. Umm-i Hânî had not become a Muslim yet. “Who is there?” she said. 

Rasûlullah said: “It is me, Muhammad ‘sall-Allâhu ’alaihi wa sallam’, your uncle’s son. I have come here as a guest, if you will accept me.”

Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’: “I will gladly sacrifice my life for such a true, trustworthy, honourable and noble guest as you are. But if you had said in advance that you would honour us, I would have prepared something. I have no food to give you now.” 

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’: “I want nothing to eat and drink. I care for none. A place will suffice where I can worship and entreat my Allah.” 

Umm-i Hânî received Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, gave him a mat, a bowl and an ewer. It was considered as the most honourable duty among the Arabs to do kindness to a visitor and to protect him against an enemy. Any harm given to a guest in a home would be a grave shame for the host. Umm-i Hânî thought, “He has a lot of enemies in Mekka. There are even people who want to kill him. I will be on the watch for him till morning in order to protect my honour.” Taking her father’s sword, she began to walk around the house.

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ was hurt very much during the day. Performing an ablution, he began to entreat his Allah, ask for forgiveness and pray so that people would have îmân thereby and attain happiness. Being very tired, hungry and aggrieved, he lay down on the mat and soon fell asleep.

At that moment, Allâhu ta’âlâ commanded to Hadrat Jabrâil ‘’alaihissalâm’: “I have afflicted My Beloved Prophet so much. I have hurt his blessed body, his tender heart so much. But he still entreats Me. He does not think of anything besides Me. Go! Bring Me My Beloved! Show him My Paradise and Hell. Let him see the blessings I have prepared for him and for (My other) creatures who love him. Let him see the torment I have prepared for those who deny him, who hurt him with their words, writings and actions. I will console him. I will cure the wounds of his tender heart.” Within a moment Jabrâil ‘’alaihissalâm’ was with Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’. He found him sound asleep. The Best of Mankind looked too adorable for the Archangel to wake him up. He was in a man’s figure. He kissed the sole of his blessed foot, thereby waking up the Messenger or Allah. At once he recognized Jabrâil ‘’alaihissalâm’ and, fearing that Allâhu ta’âlâ might have beenoffended with him, he said, “O my Brother, Jabrâil! Why are you here at such an unusual time?Have I done something wrong, have I offended my Rabb (Allâhu ta’âlâ)? Have you brought bitter news for me?”

Jabrâil ‘’alaihissalâm’ said, “O You, the Highest of all creatures! O You, the Beloved of the Creator! O You, the Master of Prophets! O You, the Honourable Prophet, the source of goodness and superiorities! Your Rabb sends His salâm to you. He bestows upon you the blessing which He has given to no other Prophet, to no creature. He invites you to Himself. Please get up. Let us go.” They went to the Kâ’ba, where someone came to them, cleaved open his chest, took out his heart and washed it with the water of Zemzem. Then he put it back in its place. Then, riding on a white animal named Burâq brought from Paradise, they went to the Masjid-i Aqsâ in Jerusalem in a moment. Making a hole in the rock with his finger, Jabrâil ‘’alaihissalâm’ tied Burâq there. The souls of some past Prophets, in their own figures, were present there. He offered Hadrat Adam, Hadrat Nûh (Noah) and Hadrat Ibrâhîm, respectively, to conduct the namâz as the imâm so that they would perform it in jamâ’at. Asking to be excused and saying that they were defective, they all declined it. Hadrat Jabrâil suggested the Habîbullah. “When you are present, no one else can be the imâm,” he said. After the namâz, they went out of the masjid and by some unknown ascent passed the seven layers of heavens in one moment. At each heaven he saw a great Prophet. Jabrâil ‘’alaihissalâm’ remained in Sidra, saying, “If I go as farther as a hair’s breadth I will burn and perish.” Sidrat-ulmuntahâ is a tree in the sixth heaven. After seeing Paradise, Hell, and innumerable other things, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, on a carpet of Paradise named Rafraf, passed the Kursî, the ’Arsh, the world of souls, and reached the heights decreed by Allâhu ta’âlâ in an unknown, incomprehensible and unexampled manner. Without place, time, direction and manner, he saw Allâhu ta’âlâ. Without eyes, ears, means and place, he spoke with Allâhu ta’âlâ. Attaining blessings that could be known or comprehended by no creature, he came back to Jerusalem and thence to Umm-i Hânî’s house in the blessed city of Mekka. The place where he had lain down had not become cold yet, nor had the motion of the water in the bowl come to a standstill. Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’, who had been walking about outside, had dozed off, unaware of all the events. On his way from Jerusalem to Mekka he met a caravan of Quraish. A camel in the caravan was frightened and fell down.

The next morning he went to the Kâ’ba and related his Mi’râj. Hearing this, the disbelievers scoffed at him. “Muhammad’s gone crazy for good,” they said. And the ones who had been thinking of becoming Muslims gave up. Some of them, amused, went to Abû Bakr’s house. They knew he was a clever, experienced and calculating merchant. As soon as he came to the door, they asked him: “O Abâ Bakr ‘radiy-Allâhu ta’âlâ ’anh’! You went to Jerusalem many times. You must know well. How long does it take to go from Mekka to Jerusalem?” Hadrat Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ said: “I know well that it takes more than a month.” 

The disbelievers were pleased with this reply and said:“So will a wise and experienced man say.” Laughing, mocking, being happy because Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ was of the same opinion as they were, they said: “Your master says that he went to and came back from Jerusalem in a night. He is completely mad now,” and showed their sympathy, reverence and trust for Abû Bakr. Upon hearing the blessed name of Rasûlullah, Abû Bakr ‘radiy-Allâhu ’anh’ said: “If he says so I believe him. He for sure went and came back in a moment,” and went back in. 

The disbelievers were all stupefied. Hanging their heads, they walked away, saying:“How amazing! What a strong sorcerer Muhammad is! He bewitched Abû Bakr.” Clothing himself immediately, Abû Bakr ‘radiy-Allâhu ’anh’ went to Rasûlullah. In the big crowd he said aloud, “O Rasûlallah! I congratulate you, your blessed Mi’râj! Infinite gratitude be to Allâhu ta’âlâ because He has honoured us with being the servants of such an exalted Prophet as you are. He has blessed us with seeing your shining face, with hearing your sweet words that please hearts and attract souls. O Rasûlallah ‘sallAllâhu ta’âlâ ’alaihi wa sallam’! Every word you say is true. I believe you. I am ready to sacrifice my life for you!” These words of Abû Bakr’s bewildered the disbelievers. Being at a loss as to what to say, they dispersed. This strengthened the hearts of a few people with weak îmân who had been doubting. That day Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ called Abû Bakr “Siddîq.” Being given this name, he was promoted to a higher grade.

All this exasperated the unbelievers. They could not bear the Believers’ firm îmân, their believing right away whatever he said, their gathering around him and protecting him. In order to rout and disgrace Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, they attempted to test him. “O Muhammad ‘’alaihissalâm’! You claim to have gone to Jerusalem. Tell us now! How many doors and how many windows does the masjid have?” were some of their questions. As the Prophet answered each, Hadrat Abû Bakr said, “Right, O Rasûlallah! It is true, O Rasûlallah!” But in actual fact, out of his embarrassment, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ would not even look at a person in the face. Afterwards, he stated: “I had not looked around in the Masjid-i aqsâ. I had not seen what they asked about. At that moment Jabrâil ‘’alaihissalâm’ brought Masjid-i aqsâ before my eyes. [Like watching television], I saw, counted, and answered their questions at once.” He said that he had seen travellers riding camels on his way and that he hoped, inshâallah, that they would arrive on Wednesday. On Wednesday, just before sunset, the caravan arrived in Mekka. They said that something had happened like the blowing of the wind and that a camel had fallen down. This situation strengthened the Believers’ îmân but aggravated the unbelievers’ enmity. The book entitled Rûh-ul-bayân, quoting from the book entitled Tafsîr-i Husaynî, and the book entitled Bahr, in the section dealing with imâmat, say:“A personwho does not believe that Rasûlullah was taken from the city of Mekka to Jerusalem [to Beyt-ul muqaddes] will be a disbeliever. One who does not believe that he was taken to the heavens and to unknown places will be dâl and mubtadi’. ” That is, he will be a heretic. 

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Seâdet-i Ebediyye Endless Bliss Third Fascicle

http://www.hakikatkitabevi.net/book.php?bookCode=027

Others` rights and the hereafter !

There are two kinds of abstention from the harâms.

First, to abstain from those sins which only violate the rights of Allâhu ta’âlâ. 

Second, to abstain from those sins in which other people’s and creatures’ rights are also involved. The second kind is more important. Allâhu ta’âlâ does not need anything, and He is very merciful. But human beings not only need a lot of things but also are very stingy and mean. 

Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said: “A person who has violated others’ rights or who has encroached on others’ property and chastity should pay the rights back and have himself forgiven before dying! For on that day gold and property will not have any value. On that day, his thawâbs will be taken away until the rights have been paid, or, if he does not have any thawâbs, the wronged person’s sins will be loaded on him.” 

[Ibni ’Âbidîn ‘rahmatullâhi ’alaih’, while explaining the book Durr-ul-mukhtâr, says on the two hundred and ninety-fifth page of the chapter dealing with the subject of intending for namâz: “On the Day of Judgment, if the right-owner does not forgive his right, for a right worth one dank, seven hundred prayers of namâz that have been performed in jamâ’at and accepted will be taken away and will be given to the right-owner.” One dank is one-sixth of a dirham, about half a gram, of silver.]

World, body, heart, hereafter ...

Give up what is transient so that you may obtain what is permanent. It would be astonishing if a person with self-consciousness were fond of this world. The wicked will be fond of this world. And the good will hold fast to what is eternal. Be in the world with your body, and enjoy the next world with your heart! 

He who forsakes the desires of the nafs will become clean and will be rescued from disasters. On a person who forsakes what Allâhu ta’âlâ disapproves, Allâhu ta’âlâ will bestow something better. He who knows the world will not lament over its inconveniences. He who understands the world abstains from it. He who abstains from the world knows his nafs. He who knows his nafs finds his Allah. He who serves his Allah is served by the world. 

The world is like a man’s shadow. If you chase it, it will evade you. If you run away from it, it will chase you. The world is a place of troubles for its lovers. It is a place of blessings for those who are not deceived by its flavours. It is a place of profit for worshippers. It is a place of hikmat for those who take warning. It is a place of salvation for those who know it. It is like Paradise when compared with one’s mother’s womb. It is like a rubbish-heap when compared with the Hereafter.

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"Seâdet-i Ebediyye Endless Bliss Second Fascicle" / p.116
http://www.hakikatkitabevi.net/book.php?bookCode=026

How a Muslim woman should dress herself ? Modern Islamic fashion !

Awrat parts - it is harâm for others to look at those who have not covered these parts of their bodies. 

It is written in Kimyâ-yi Saâdet that it is harâm for women and girls to go out without covering their heads, hair, arms, legs, and it is also harâm to go out with thin, ornamented, tight and perfume scented dresses. Their mothers, fathers, husbands and brothers who permit them to go out as such and who think that it is appropriate and who condone them will share their sins and torments; that is, they will burn in Hell altogether. If they make tawba, they will be forgiven and will not be burned. Allâhu ta’âlâ likes those who make tawba. In the third year of the Hegira, girls and women who had reached the age of puberty were ordered not to show themselves to nâmahram men, and to cover themselves.

Embracing the comfort and beauty of the world!

Muslims try to learn, teach and do the things which Allâhu ta’âlâ commands. They search for knowledge even if it is possessed by disbelievers. It has always been so in the course of history; those who could not think of mankind as a superior being have borne hostility against the Islamic religion, have tried to deceive youngsters and, at a time they did not expect at all, they themselves died, leaving their worldly pleasures, which they had been clasping so tightly, and went to Hell. The names of many of them have been forgotten, with no fame, no sign of them having remained behind them, whereas the Islamic sun has continued to spread its light all over the world.

Disbelievers embrace the comfort and beauty of the world which is sweet outwardly but bitter inwardly, sequinned outside but poisonous inside, pleasing in the beginning but unworthy in the end. Muslims should embrace the commandments of the Qur’ân, which is the way of our Prophet ‘sall-Allâhu ’alaihi wa sallam’, and should ceaselessly struggle to improve in this way. They should beware from bid’ats, which have appeared later in Islam and have been concocted by enemies of the Islam,by Islam’s reformers, and by ignorant, stupid people.

Purpose of life and religion

The young human being, a mere child as he is, begins to wonder from whence and how the things he sees around him came into existence. As he grows older, he better realizes and thus marvels at what a tremendous masterpiece the earth is, whereon he lives. When he becomes a highly educated adolescent, his wonder turns into admiration as he begins to learn of the elaboration involved in the things and beings seen around us every day.
When Allâhu ta’âlâ created man, He granted him aql (intellect) and the power of mind and thought. Islamic scholars (rahimahum-Allâhu ta’âlâ) called man “Haywân-i nât›q” and the expression in Cartesian philosophy, “I think, therefore I am,” clearly expresses this fact. 

The major factors distinguishing man from other creatures are: He has a soul besides his body; he can think, assess all events with his mind; he can decide by using his mind and carry out his decisions; he can distinguish good from evil; and he can realize his errors and repent for them, and so forth. But the question is: Can man use this most powerful weapon given to him without a guide, or can he find the right path and understand Allâhu ta’âlâ by himself?
Allâhu ta’âlâ sent Prophets (’alaihimu’s-salâm) to teach His human slaves how to use the powers of mind and thought, to teach them about His Oneness, and to distinguish good from evil. Prophets (’alaihimu’s-salâm) were human beings like us. They ate, drank, slept and felt tired, too. What distinguished them from us was that their intellectual and assessment abilities were much greater than ours. Moreover, they had pure moral qualities and, hence, the ability to communicate Allâhu ta’âlâ’s commandments to us. Prophets (’alaihi mu’s-salâm) were the greatest guides. The final and highest Prophet (sall-Allâhu ’alaihi wa sallam), who communicated the Islamic religion, is Hadrat Muhammad and his holy book is the Qur’ân al-kerîm.
The guiding utterances of Hadrat Muhammad (sall-Allâhu ’alaihi wa sallâm) are called al-Hadîth ash-sherîf. They have been collected in many valuable books. Besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, there are great religious scholars who also provided us with guidance. But there are people who slight and disregard these religious scholars, saying, “Why should such scholars be necessary? Cannot one find the right way and become a good Muslim by reading Islam’s book, the Qur’ân al-kerîm, and by studying the Hadîth as-sherîf?” This presumption is false. A person who has no knowledge about the fundamentals of the religion cannot properly comprehend the deep meanings in the Qur’ân al-kerîm. Even the most perfect athlete will look for a trainer when he prepares to climb a high mountain. A big factory employs master workmen and foremen, as well as engineers. A worker who begins to work in such a factory learns the basic aspects of his job first from this master workman and then from his foreman. If he tries to see the chief engineer before learning them, he will not understand anything from the engineer’s words and calculations. Even the best gun expert cannot correctly use a new gun given to him unless he is first taught how to use it. It is for this reason that in matters pertaining to religion and belief, besides the Qur’ân al-kerîm and the Hadîth ash-sherîfs, we should utilize the works of those great religious scholars whom we call “Murshid-i kâmil” (perfect guide). The highest ones of the murshid-i kâmils in Islam are the imâms (leaders) of the four madhhabs. They are al Imâm al-a’zam Abû Hanîfa, al-Imâm ash-Shafi’î, Imâm Mâlik and Imâm Ahmad bin Hanbal (rahmatullâhi ’alaihim ajma’în)
These four imâms are Islam’s four pillars. We have to read the books of one of them to learn the correct meanings of the Qur’ân al-kerîm and the Hadîth as-sherîf. Thousands of scholars have explained the books of each of them. He who reads these explanations will understand the Islamic religion correctly and well. The beliefs revealed in all these books are the same. This correct belief is called “the belief of the Ahl-as-sunna.”
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Islam and Christianity
http://www.hakikatkitabevi.net/book.php?bookCode=022

The business of pondering

One of the Believers of Mûsâ (Moses) ‘alaihis-salâm’ prayed for thirty years. The shadow of an overhanging cloud was protecting him against the sun. One day the cloud did not show up, so that he had to stay under the sun. When he asked his mother what the reason could be, she said that he probably committed a sin. When he said that he had not committed any sins, his mother inquired, “Didn’t you look at the skies, or at flowers? When you saw them, didn’t you think of the greatness of the Creator?” “I did look at them,” he replied, “but I was remiss in the business of pondering.” There upon she said, “Is there any other sin bigger than this? Make tawba right away.”
A sensible person should not forget about the duty of pondering. Is there anyone who has any guaranty that he will not die tomorrow? Allâhu ta’âlâ did not create anything without any use. The uses which men have so far been able to discern are by far more numerous than those which they have not. 

Pondering can be done in four ways, according to (Islamic) scholars.
- Pondering about the beautiful arts of Allâhu ta’âlâ which manifest on human
beings causes one to believe Him and love Him.
- Pondering about the rewards promised by Him for the worships causes one to perform those worships.
- Pondering about the punishments informed by Him causes one to be afraid of Him and thereby inhibits one from wronging others.
- Pondering about one’s having enslaved oneself to one’s nafs and committing sins and living in a state of heedlessness regardless of all the blessings bestowed by Him causes one to have shame towards Allâhu ta’âlâ.
Allâhu ta’âlâ loves those who observe the terrestrial and celestial creatures and take lessons from them. It is stated as follows in a hadîth-i-sherîf: “No other act of worship is so valuable as meditation.” And another hadîth-i-sherîf reads: “A momentary meditation is more useful than sixty years’ worship.”
The book Kimyâ-i-sa’âdat, in Persian, by Imâm Ghazâlî ‘rahimahullâhu ta’âlâ’ contains a lengthy discourse on tafakkur (meditation, pondering).