reverthelp

anonymous asked:

I recently joined islam and I've never felt so happy before but thing is my family is islamophobic I tried to explain to them but they don't get it my dad beat me up real hard when I wore the hijab and threw away all my scarfs and mum doesn't talk to me anymore I spent my whole summer at the mosque I only back at night to sleep idk what to do I feel like the ability of practicing your religion is so underrated he threatens to kick me out of the house if I don't leave Islam idk what to do anymore

Assalamu alaykum sister,
This saddens me so so much.. i’m always there for you, i promise you’re not alone. I also know that reverthelp is really amazing. Maybe you should let things flow. This is nothing but a test and believe me, as long as you stay on Allah’s side, He will be with you! Go back home and speak gently to your parents. Don’t talk about islam for a while, it will only make it worse. Just try to be at peace with yourself and with them. I suggest you talk to your mom first, and then to your dad when you feel ready again. I also suggest you to read the stories of Ibrahim alayhi salam, i think you could relate! I know it’s not easy for you but it’s certainly not easy for them either. I’m with you sister, feel free to message me again if you would like to! 🎀

Introduce yourselves

Assalaamu alaykum,

Since I am new to Tumblr and this blog can we start by having you all introduce yourselves (optional) and telling us your path to Islam? If you want to remain anonymous could you at least share your story?

My journey is an unusual one. I was raised Lutheran Christian, but my father comes from a Roman Catholic background, my mother was raised Baptist, and my mother’s mother’s family is Jewish. My older sister first learned about Islam and converted when she was 18. She spent a lot of time with my younger sister who then learned about Islam and also converted (when she was only 14). They both taught my little brother who made the choice to become a Muslim when he was just 13. I thought my siblings were weird for making their choice to convert to another religion and therefore I did not spend much time with them. That began to change when my older sister became pregnant with her first child. I found my walls breaking down and Islam no longer seemed so foreign to me. Around Eid-Al adha of 2006, when I was 19, I officially converted to Islam. It was six months before I began to pray and wear hijab. I met and married my husband shortly thereafter. Alhamdulillah, Allah had a plan for me and looking back, I can see how He saved me from so many bad decisions so that I could find Islam.
The Exemplary Ethics of Prophet Muhammad: FAITHFUL: Part 10 TO MY FRIENDS

A delegate of Ethiopians came to Madinah.  Hazrat Muhammad (pbuh) served them and met their needs himself. His friends became disturbed about it. They said,  

“O Messenger of Allah! Let us serve them."However, he did not accept their offer. He pointed to the Ethiopians and reminded them of an event that had taken place years ago saying,

“They helped my friends who migrated to Ethiopia. Now I want to pay off my debt and I take pleasure serving them.”

ASMA-AL HUSNA:AL RAFI

“Allah will exalt those of you who believe and those who are granted knowledge, to high degrees” (Quran, 58:11).

Al-Rafi` is one of the Attributes of Allah whose root word is raf`, lifting, raising, exalting, elevating, and the like.

It can be used for objects as in 2:63: “… and lifted the mountain over you,” and in 13:2: “Allah is the One who raised the heavens without any pillars so that you may see [His might] and He is firm in power.”
It can also be used for raising the structure of a building as is the case in the verse saying, “And when Abraham and Ishmael raised the foundations of the House…” (Quran, 2:127).
It is also used for exalting or revering someone’s status as in this verse: “… and exalted your esteem” (Quran, 94:4).
It is also used to exalt the status or degree of someone honored as in the verse saying, “… and we have exalted some of them above others in degrees” (Quran, 43:32), and also, “… and exalted thrones…” (Quran, 56:34), that is, thrones the status of which is exalted by nearness to Him.

Al-Rafi` is Allah who exalts the status of His friends, granting them victory over their foes and His, and that of the righteous, to the highest degrees. He exalts the truth; He exalts the believers by granting them happiness; He exalts His friends from among the believers by getting closer to them; He exalts the status of His friends by granting them the upper hand, and He exalts the status of those who befriend Him in truth and in equity.

Al-Rafi’ raised the heavens without pillars, raised the clouds over the winds, and raised the birds in the air: “Have they not seen the birds above them expanding (their wings) and contracting (them)? Who withholds them save the Beneficent God? Surely He sees everything” (Quran, 67:19).

Al-Rafi` has raised the status of His friends in the life of this world by making the believers humble themselves before them, and by making people pay homage and respect to them even if they do not wield any power, even if they have no wealth at all: “Now surely the friends of Allah shall have no fear, nor shall they grieve. Those who believed and guarded (themselves against evil) shall have glad tidings in the life of this world as well as in the life hereafter; there is no alteration to the words of Allah; that is the mighty achievement” (10:62-65). Al-Rafi` exalts the reputation of those who are regarded as weaklings among their own people, supporting the wronged against those who wrong them.

In Surat al-Baqarah, the Almighty says, “We have made some prophets excel over others; among them are those to whom Allah spoke, and some of them He exalted by (many degrees of) rank” (Quran, 2:253).
In Surat al- Ana`m, He says, “And this was our argument which we gave to Abraham against his people; we exalt in dignity whomsoever we please; surely your Lord is Wise, Knowing” (Quran, 6:83).
In the same chapter, the Almighty tells us that “He it is Who has made you successors in the land and raised some of you above others by (various) degrees so that He may try you by what He gives you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful” (Quran, 6:165).

Other references occur in the following verses:
Allah said: O Jesus! I am going to terminate the period of your stay (on earth) and cause you to ascend to Me, to purify you from those who disbelieve, and to make those who follow you above those who disbelieve till the Day of Resurrection; then to Me shall be your return, so I will decide among you concerning that in which you differed. (3:55) and mention Idris (Enoch) in the Book; surely he was a truthful man, a prophet, and We raised him high in heaven. (19:56-57) and the heavens He raised and established the balance. (55:7)

SUNAN AN NASA'I: The Book Of Purification:81

It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “When any one of you performs Wudu’, let him put water in his nose then blow it out.”

SUNAN AN NASA'I: The Book Of Purification:85/317

THE MATHNAWI: Book V STORY X. The Lion, the Fox, and the Ass.

As an instance of false and insincere repentance, a story is next told, which is also found in the fifth chapter of the Anwar i Suhaili. A lion had been wounded in fight with a male elephant, and was unable to hunt game for himself. In this strait he called a fox who was wont to attend upon him, and to live on the meat that was left from his repasts, just as disciples attending on a saint subsist on the heavenly food dropping from his lips. He called this fox, and bade him go and entice some animal to come near his lair, so that he might kill it and make a meal of it. The fox went and searched the neighborhood, and at last found a lean and hungry ass who was grazing in a stony place where there was little or no grass. The fox, after making due salutations, condoled with the ass on his unfortunate condition; but the ass replied that it was his divinely appointed lot, and that it would be impious to complain of the dispensations of Providence. He also instanced the case of the ass of a water-carrier, which, after having starved and worked hard in its master’s service, by chance found admittance to the king’s stables, where it was struck by the sleek appearance of the horses. But one day the horses were taken out to battle, and returned in a most miserable plight, some grievously wounded, and others dying. After seeing this sight it determined that its own hard life was preferable, and returned to its master. The fox replied that the ass was wrong in carrying passive resignation to such an extent as to refuse to try to better his condition when the opportunity of doing so presented itself, because God says, “Go in quest of the bounties of God.” 1 He added, if the ass would come with him, he would take him to a delightful meadow, where he would never lack plenty of grass all the year round. The ass rejoined that the command to strive for sustenance was only issued on account of the weakness of man’s faith. The fox replied that this exalted faith was only vouchsafed to a few great saints, because the Prophet describes contentment as a treasure, and treasure is not found by everyone. The ass rejoined that the fox was perverting the Scripture, as no pious man who trusted in God was ever forsaken. In illustration of this he told an anecdote of a devotee who determined to put the matter to the test, and went out into the desert, trusting only to God to supply his wants, and resolved to seek no aid of man, and not to exert himself in any way to gain food. He lay down on a stone and went to sleep; and God sent a caravan of travelers that way, who found him, and forced him to take food in spite of himself. The fox again pressed the ass to try to better his condition, saying that God had given men hands to use and not to do anything with. The ass answered that he knew of no occupation and exertion better than trust in God, as worldly occupations often lead to ruin, according to the text, “Throw not yourselves with your own hands into ruin.” 2 But though the ass repeated all these excellent precepts, yet it was only so much cant on his part, because he was not firmly rooted in. the faith. He had all the time a carnal hankering after the pleasant grazing-ground the fox told him of, and the objections he made were only a parrot-like repetition of precepts heard, but not thoroughly understood and taken to heart. To illustrate the worthless nature of mere imitated religion and profession divorced from practice, a story is told of an infamous fellow who used to carry a dagger to protect as he said, his honor, though his every action showed that he had neither honor to protect nor manliness to protect it. The ass, though like Abraham, he had broken his idols, had not a sufficiently rooted faith to leap, like Abraham, into the fire, and thus prove his faith. [Here the poet apologizes for the trivial illustrations he uses by citing the text, “Verily God is not ashamed to set forth as well the instance of a gnat as of any nobler object” 3.] Finally the ass yielded to the fox’s enticement, and accompanied him to the lion’s lair. The lion, being famished with hunger, sprang upon him the moment he appeared. Being, however, weak with sickness and fasting, he missed his aim, and the ass escaped with a slight wound. Then the fox blamed the lion for his precipitation, and the lion, after excusing himself as best he could, persuaded the fox to try to allure the ass a second time into his lair. The fox consented to try, observing that experience would probably have been thrown away on an ass, and his vows of repentance forgotten. Those who lapse from repentance, in forgetfulness of their former experience, may be compared to the Jews changed into apes and swine by ‘Isa. 4 The fox was received by the ass with many reproaches for having deceived him; but he at last managed to persuade the ass that what he had seen was not a real lion, but only a harmless talisman; and the silly ass allowed himself to be again deluded, and forgot his vows of repentance, and again followed the fox to the lion’s lair, where he speedily met his doom.
.
Men who make professions of holiness merely from blind imitation of others are detected and confuted by the opposition between their words and their deeds.
A man asked a camel, saying, “Ho! whence comest thou,
Thou beast of auspicious footstep?”
He replied, “ From the hot bath of thy street.”
The man said, “ That is proved false by thy dirty legs!”
So, when stubborn Pharaoh saw Moses’ staff a serpent,
And begged for a delay (to fetch magicians) 5 and relented,
Wise men said, “He ought to have become harsher,
If He really be, as He says, the Lord Supreme. 6
What could miracles such as these of serpents,
Or even dragons, matter to the majesty of His divinity?
If He be really Lord Supreme, seated on His throne,
What need has He to wheedle a worm like Moses?”
O babbler, while thy soul is drunk with mere date wine,
Thy spirit hath not tasted the genuine grapes.
For the token of thy having seen that divine light
Is this, to withdraw thyself from the house of pride.
When a fowl flies to the salt water,
It has never beheld the blessing of sweet water;
But its faith is mere imitation of other fowl,
And its soul has never seen the face of real faith.
Wherefore the blind imitator encounters great perils,
Perils of the road, of robbers, of cursed Satans.
But when he has seen the light of God, he is safe
From the agitation of doubt, and is firm in the faith.
Till the foam has landed on the shore and dry land,
Which is its home, it is ever tossed to and fro.
'Tis at home on the land, but a stranger on the water.
While it remains a stranger, it must be tossed about.
When its eyes are opened, and it sees the vision of land,
Satan has no longer any domination over it.
Although the ass repeated verities to the fox,
He spoke them idly and in the way of cant.
He praised the water, but was not eager to drink;
He rent his garments and his hair, but was no real lover.
The excuse of a hypocrite is rejected, not approved,
Because it comes only from the lips, not from the heart.
He has the scent of the apple, but not a piece of it,
And the scent only for the purpose of misleading others.
Thus a woman’s onset in the midst of a battle array,
She keeps in line, and forms part of the battle array,
Yet, though she looks a very lion as she stands in line,
Her hand begins to tremble as soon as she takes a sword.
Woe to him whose reason is like a woman
While his lust is like a resolute man!
Of a certainty his reason will be worsted in the fight,
And his imitation of a man will only lead him to ruin.
Happy is he whose reason is masculine,
And his ugly lust feminine and under subjection!
Though the mere imitator quotes a hundred proofs,
They are all based on opinion, not on conviction.
He is only scented with musk, he is not himself musk;
He smells of musk, but is really naught but dung.
For his dung to become musk, O disciple,
He must graze year after year in the divine pasture.
For he who, like the musk-deer, feeds on saffron of Khoten
Must not eat grass and oats like asses.
That man of cant has at his tongue’s end
A hundred proofs and precepts, but there is no life in him.
When the preacher has himself no light or life,
How can his words yield leaves and fruit?
He impudently preaches to others to walk aright,
While himself He is unsteady as a reed shaken by wind.
Thus, though his preaching is very eloquent,
It hides within it unsteadiness in the faith.
In order to gain true wisdom man must shake off worldly illusions.
The fox said, “In my pure wine there are no dregs;
These vain suspicions are not becoming.
All this is only baseless suspicion, O simple one,
Else you would know I am not plotting against you.
You repudiate me on account of your own bad fancies;
Why do you thus suspect your true friends?
Think well of the 'Brothers of purity,’ 7
Even though they show harshness toward you;
For when evil suspicion takes hold of you,
It severs you from hundreds of friends.
If a tender friend treats you roughly to try you,
'Tis contrary to reason to distrust him.
Though I bear a bad name, my nature is not malevolent;
What you saw was not dangerous, it was only a talisman.
But even if there were danger in that object of suspicion,
Friends always pardon an offence.”
This world of illusions, fancies, desires, and fears,
Is a mighty obstacle in the traveler’s path.
Thus, when these forms of delusive imaginations
Misled Abraham, who was a very mountain of wisdom,
He said of the star, “ This is my Lord,” 8
Having fallen into the midst of the world of illusion.
He thus interpreted the meaning of sun and stars,
Yea, he, that great man who threaded jewels of interpretation,
Seeing then that this world of eye-fascinating illusion
Seduced from the right path such a mountain as Abraham,
So that he said of the star, “This is my Lord,”
What will not its illusions effect on a stupid ass?
Human reason is drowned, like the high mountains,
in the flood of illusion and vain imaginations.
The very mountains are overwhelmed by this flood,
Where is safety to be found save in Noah’s ark?
By illusions that plunder the road of faith
The faithful have been split into seventy-two sects.
But the man of conviction escapes illusion;
He does not mistake his eyelash for the new moon.
He who is divorced from 'Omar’s light
Is deceived by his own crooked eyelash. 9
Thousands of ships, in all their majesty and pomp,
Have gone to pieces in this sea of illusion.
Then follows an anecdote of Shaikh Muhammad of Ghazni, who was named “Sar i Razi,” because he used to take only a vine-leaf to break his fast. He dwelt a long time in the desert, and was there miraculously preserved from death, and directed by divine intimation to proceed to Ghazni, and beg money of the rich and distribute it to the poor. After he had done this some time a second intimation came to him to beg no longer, as the money for his charities would be supplied to him miraculously. He at last attained to such a degree of spiritual insight that he knew the wants of those who came to him for aid before they uttered them. He said the reason of this preternatural discernment was, that he had purified his heart of all but the love of God, and thus, whenever thoughts of anything besides God occurred to his mind, he knew they did not appertain to him, but must have been in some way suggested to him by the person asking aid of him.
Then follow some reflections on the power of fasting and abstinence to subdue the carnal lusts which lead man to destruction; and two short anecdotes to illustrate the thesis that God never fails to provide sustenance for those who take no thought for the morrow, but place absolute trust in Him.
The fate of the ass then suggests to the poet another train of reflections. After the lion had slain the ass, he went to the river to quench his thirst, telling the fox to watch the dead body till he returned; but the moment the lion’s back was turned the fox ate up the heart and liver, which are the daintiest parts. When the lion returned and inquired for them, the fox assured him that the ass had possessed neither a heart nor a liver, for if he had he would never have shown himself so stupid. Men without understanding are not really men at all, but only simulacra or forms of men. For lack of understanding many will cry in the world to come, “Had we but hearkened or understood, we had not been among the dwellers in the flame” 10 Then follows a story of a monk (Diogenes) who took a lantern and searched all through a bazaar crowded with men to find, as he said, a man.
The monk’s search for a man.
The monk said, “I am searching everywhere for a man
Who lives by the life of the breath of God.”
The other said, “Here are men; the bazaar is full;
These are surely men, O enlightened sage!”
The monk said, “I seek a man who walks straight
As well in the road of anger as in that of lust.
Where is one who shows himself a man in anger and lust?
In search of such a one I run from street to street.
If there be one who is a true man in these two states,
I will yield up my life for him this day!”
The other, who was a fatalist, said, “What you seek is rare.
But you are ignorant of the force of the divine decree;
You see the branches, but ignore the root.
We men are but branches, God’s eternal decree the root.
That decree turns from its course the revolving sky,
And makes foolish hundreds of planets like Mercury.
It reduces to helplessness the world of devices;
It turns steel and stone to water.
O you who attribute stability to these steps on the road,
You are one of the raw ones; yea, raw, raw!
When you have seen the millstone turning round,
Then, prithee, go and see the stream that turns it.
When you have seen the dust rising up into the air,
Go and mark the air in the midst of the dust.
You see the kettles of thought boiling over,
Look with intelligence at the fire beneath them.
God said to Job, 'Out of my clemency
I have given a grain of patience to every hair of thine.’
Look not, then, so much at your own patience;
After seeing patience, look to the Giver of patience.
How long will you confine your view to the waterwheel?
Lift up your head and view also the water.”
*NOTES:
1. Koran lxii. 10.
2. Koran ii. 191.
3. Koran ii. 24.
4. Koran v. 65.
5. Koran xx. 25.
6. Koran xxviii. 38.
7. A society at Basra, who wrote, about 980 AD., an encyc1opedia of philosophy (trans. by Dieterici).
8. Koran vi. 76.
9. Alluding to the first anecdote in Book II.
10. Koran lxxvii. 10.

THE MATHNAWI: Book III STORY XVI. The Woman who lost all her infants.

A woman bore many children in succession, but none of them lived beyond the age of three or four months. In great distress she cried to God, and then beheld in a vision the beautiful gardens of Paradise, and many fair mansions therein, and upon one of these mansions she read her own name inscribed. And a voice from heaven informed her that God would accept the sorrows she had endured in lieu of her blood shed in holy war, as, owing to her sex, she was unable to go out to battle like the men. On looking again, the woman beheld in Paradise all the children she had lost, and she cried, “O Lord ! they were lost to me, but were safe with Thee!”
This story is followed by anecdotos of Hamza going out to battle without his coat-of-mail, of the Prophet advising a man who complained of being cheated in his bargains to take time before completing them, and of the death of Bilal, Muhammad’s crier, and by illustrations of the illusive nature of the world, of the difference between things self-evident and mere matters of inference, and between knowing a thing through illustrations and on the authority of others and knowing it as it really is in its essence.
The difference between knowing a thing merely by similitudes and on the authority of others, and knowing the very essence thereof.
God’s mercy is known through the fruits thereof,
But who save God knows His essence? 1
No one knows the very essence of God’s attributes
But only in their effects and by similitudes.
A child knows naught of the nature of sexual intercourse,
Except what you tell him, that it is like sweetmeats.
Yet how far does the pleasure of sexual intercourse
Really resemble that derived from sweetmeats?
Nevertheless the fiction produces a relation
Between you, with your perfect knowledge, and the child;
So that the child knows the matter by a similitude,
Though he knows not its essence or actual nature.
Hence if he says, “I know it,” ‘tis not far wrong
And if he says, “I know it not,” 'tis not wrong.
Should one say, “Do you know Noah,
That prophet of God and luminary of the Spirit?”
If you say, “Do I not know him, for that moon
Is more famed than the sun and moon of heaven?
Little children in their schools,
And elders in their mosques,
All read his name prominently in the Koran,
And preachers tell his story from times of yore;”
You say true, for you know him by report,
Though the real nature of Noah is not revealed to you.
On the other hand, if you say, “What know I of Noah
As his contemporaries knew him?
I am a poor ant what can I know of the elephant?
What knows a fly of the motions of the elephant?”
This statement also is true, O brother,
Seeing that you know not his real nature.
But this impotence to perceive real essence,
Though common to ordinary men, is not universal;
Because essence and its deepest secrets
Are open and manifest to the eyes of the perfect.
Negation and affirmation of one proposition are lawful;
When the aspects differ the relation is double.
“Thou castest not when thou castest” 2 shows such relation,
Here negation and affirmation are both correct.
Thou castest it, since it is in thy hand,
Thou castest not, since 'tis God who affords the strength.
The might of the sons of Adam is limited,
How can a handful of sand shatter an army?
The sand was in man’s hands, the casting was God’s.
Owing to the two relations negation and affirmation are both true.
The infidels know the prophets,
As well as they doubtless know their own children;
Yea, the infidels know them as well as their own sons,
By a hundred tokens and a hundred evidences,
But from envy and malice conceal their knowledge,
And incline themselves to say, “We know them not.”
So when God says in one place “knows them,”
In another He says, “None knows them beside me.”
For in truth they are hid under God’s overshadowing, 3
And none but God knows them by actual experience.
Therefore take this declaration with its context,
Remembering how you know and do not know Noah.
*NOTES:
1. There is a Hadis, “Think on God’s mercies, and not on His essence.”
2. Koran viii. 17. Said of the sand cast into the eyes of the men of Mecca at Beder.
3. See Gulshan i Raz, I. 354, where the commentator says the allusion is to Moses at Mount Sinai. Koran vii. 139.

SUNAN AN NASA'I: The Book Of Purification:82

It was narrated from ‘Asim bin Laqit bin Sabirah that his father said: “I said: 'O Messenger of Allah, tell me about Wudu.” He said: 'Perform Wudu’ well,[1] and exxagerate in sniffing water up into your nose, except when you are fasting.’“[1]See No. 141

SUNAN AN NASA'I: The Book Of Purification:86/317

The Exemplary Ethics of Prophet Muhammad: INTELLEGENT Part 2 IF SHE WERE YOUR MOTHER,...

A young Muslim asked permission from him to commit fornication. He seemingly had a logical reason.

Thus, honorable women would be saved from his danger. Hazrat Muhammad (pbuh) asked him,

“Would you like other people to have sexual intercourse with your mother?”

“Definitely, not!”

“Other people would not like something like that for their mothers, either. Would you like the same thing for your daughter?”

“Definitely, not!”

“Other people would not like something like that for their daughters, either. Would you like the same thing for your sister?”

“Definitely, not!”

“Other people would not like something like that for their sisters, either.”

He showed how bad the deed that the young person wanted to commit was by addressing his common sense. He persuaded the young man and said,“Approach”. He put his hand on the heart of that young person and prayed for him:

“O my Lord! Forgive his sins; purify his heart and protect him from sins.”

That young person led an exemplary life of honor after that. [2]

[2]Afzalur Rahman, ibid, III/118.

anonymous asked:

Assalam aleikum, i have a question, i usually work from 07 or 08 till 14 or 15:30, and other times lile today i work from 15:30 till 21:30 or 22:15, i live in Oslo, Norway and was wondering if i can pray the Asr prayer before i go to work since i cannot pray at work? Can i pray any prayer before the actual time? Thank you in advance

Wa Alaykum as-Salaam,

Very broad question. You can combine prayers but it has some requirements.

What time is your asr prayer? Have you asked your employer if you will be allowed to pray? Can you find a clean place where you can at least sit and pray? If can meet any of those requirements please pray each prayer on time.

I recommend you to your local masjid of any and ask the imam there. If there is not a masjid near by, please get in touch with @reverthelp but explaining all the situation more specifically

THE MATHNAWI: Book V STORY IX. The sincere repentance of Nasuh.

Ayaz, in weighing the pros and cons in regard to pardoning the courtiers, remarks that professions of faith and penitence when contradicted by acts are worthless, according to the text, “If ye ask them who hath created the heavens and the earth, they will say ‘God;’ yet they devise lies.” 1 And in illustration of this he tells a story of a faithless husband who retired to a secret chamber ostensibly to say his prayers, but really to carry on an intrigue with a slave-girl, and the falsity of whose pretences was demonstrated by ocular proof of his condition. In like manner, on the day of resurrection man’s hands and eyes and feet will bear witness against him of the evil actions done by him, thus confuting his pretences to piety. The test of a sincere repentance is abhorrence of past sins and utter abandonment of all pleasure in them, the old love for sin being superseded by the new love for holiness. Such a repentance was that of Nasuh. Nasuh in his youth disguised himself in female attire and obtained employment as attendant at the women’s baths, where he used to carry on shameful intrigues with some of the women who frequented the bath. At last, however, his eyes were opened to the wickedness of his conduct, and be went to a holy man and besought him to pray for him. The holy man, imitating the long-suffering of the “Veiler of sins” did not so much as name his sin, but prayed, saying, “God give thee repentance of the sin thou knowest!” The prayer of that holy man was accepted, because the prayers of such an one are the same as God’s own will, according to the tradition, “My servant draws nigh to me by pious works till I love him; and when I love him I am his ear, his eye, his tongue, his foot, his hand; and by me he hears, sees, talks, walks, and feels. "Nasuh then returned to the bath a truly repentant man; but soon afterwards one of the women frequenting the bath lost a valuable jewel, and the king gave order that all persons connected with the bath should be stripped and searched. When the officers came to the bath to execute this order Nasuh was overwhelmed with fear, for he knew that if his sex were discovered he would certainly be put to death. In his fear he called upon God for deliverance, and swooned with fear and became beside himself, so that his natural self was annihilated, and he became a new creature, even as a corpse rising from the grave. When he came to himself he found that the lost jewel had been found, and those who had suspected him came and begged his pardon. Shortly afterwards the king’s daughter sent for him to come and wash her head; but, in spite of her imperative commands, he refused to place himself again in the way of temptation, lest he might fall again, and God might "make easy to him the path to destruction.” 2
Man’s members will bear witness against him on the day of judgement, and confute his claims to piety.
On the resurrection day all secrets will be disclosed;
Yea, every guilty one will be convicted by himself.
Hand and foot will bear testimony openly
Before the Almighty concerning their owner’s sins.
Hand will say, “I stole such and such things;”
Lip will say, “I asked for such and such things.”
Foot will say, “I went after my own desires;”
Arm will say, “I embraced the harlot.”
Eye will say, “I looked after forbidden things;”
Ear will say, “I listened to evil talk.”
Thus the man will be shown to be a liar from head to foot,
Since his own members will prove him to be a liar.
*NOTES:
1. Koran xxix. 61.
2. Koran xcii. 10.