The community

"It does not apply to someone with good character who can socialize but chooses not to, in pursuit of self-occupation and safety from others. Another argument they present is the saying of the Prophet: "Whoever separates from the community even a hand span has thrown off the yoke of Islam from his neck. And, "Whoever separates from the community and dies, his death is that of Jahiliyyah. And, "Whoever splits the unity of Muslims and the Muslims are in a state of comprehensive Islam has thrown off the yoke of Islam from his neck.""

""Whoever splits the unity of Muslims and the Muslims are in a state of comprehensive Islam has thrown off the yoke of Islam from his neck." This argument is weak because it refers to the community united under an Imam through the pledge of allegiance, and opposing them is considered rebellion. This opposition in opinion and rebellion is forbidden due to the necessity of having an obedient Imam gathering their opinions, which only happens through allegiance from the majority, so opposition incites discord."

"The preferred view, however, is that congregation is better, as Umar, may Allah be pleased with him, believed. Some voluntary prayers were indeed legislated for congregation, making them significant as one of the manifest rituals. Considering the potential for showing off in congregation and laziness when praying individually, the primary benefit of congregation should not be overlooked."

"The second category, taken from Muslims, is only permissible in two parts: inheritances and other lost properties without any known owner, and endowments without an administrator. As for charities, they do not exist in this era. Whatever remains, such as taxes imposed on Muslims or confiscations and various forms of bribery, are all forbidden. If a grant or gift is written for a jurist or others, or a cloak awarded on any basis, there are eight conceivable scenarios: it may be written on jizya, inheritances, endowments, new land owned by the ruler, lands purchased by the ruler, a tax collector from Muslims, a merchant, or the treasury."

"among the victors. The third condition is to engage in things that bring goodness to the Muslims and bring joy to the hearts of the believers, or facilitating righteous works for the righteous, such as serving jurists, Sufis, and people of religion, attending to their affairs, striving to feed the needy and the orphaned, visiting the sick and those deceased, for these are better than supererogatory acts as they are worships and they offer kindness to the Muslims. The fourth condition is if you are not strong enough for that, engage in your needs earning for yourself or your family, ensuring Muslims"

"Hassan Al-Arabi narrated it from Murrah, as did Ibn Abi Dunya and Al-Tabarani in Al-Awsat. The hadith mentions that the Prophet, peace and blessings be upon him, asked Gabriel at his death, Who is for my Ummah after me? Allah revealed to Gabriel to reassure the Prophet that he would not forsake his community. Al-Tabarani recorded a similar narration from Jabir and Ibn Abbas where Gabriel conveyed, Rejoice, O Beloved of Allah, for Allah Almighty says, I have forbidden Paradise to all Prophets and Nations until you and your Ummah enter it."

"The hadith: "Whoever is not concerned with the Muslims is not one of them," is recorded with weak chains. A supplication is mentioned: "O Allah, rectify the community of Muhammad. O Allah, alleviate the distress of the community of Muhammad," repeated three times each day. It is said that Allah writes the person among the substitutes. Ali ibn al-Fudayl once cried, explaining: "I cry for the one who wronged me, as he will stand tomorrow before Allah and be asked about his wrongdoing, without any defense.""

"what he missed at the beginning is better than the world and what is in it. It is not appropriate to delay the prayer waiting for a larger congregation; rather, they should hurry to gain the virtue of the beginning time, as it is better than the increase of the congregation and the lengthening of the recitation. It has been said that when two people attended the congregation, they did not wait for a third, and when four attended the funeral, they did not wait for a fifth."

"If he begins with the afternoon prayer, it suffices, but he neglects the preferred order and enters the realm of differing opinions. If he finds an imam, he should pray the afternoon prayer first, then follow it with the midday prayer, for the congregation-by-adequacy is preferred. If he prays alone at the beginning of the time, then catches a congregation, he should join the congregation with the intention for the current prayer, and Allah counts whichever He wills."

"If he intends a missed prayer or a voluntary one, it is permissible. If he already prayed with a congregation and then joins another, he should intend either the missed prayer or a voluntary one, for repeating an obligatory prayer with the congregation again serves no purpose other than the reward of the congregation. Issue: If one prays and then discovers impurity on his garment, it is preferable to perform the prayer again, though it is not obligatory for him."

"If a prophet told them their reward is greater in obscurity, they would still seek prominence. They might ingratiate themselves with rulers, claiming their aim is to intercede for Muslims. Yet, if a peer gained the ruler’s favor and interceded for Muslims, they would feel envious and attempt to undermine that peer. Some are so deluded that they accept money from unjust rulers, justifying it as money meant for the welfare of Muslims."

"Peace." He said: So they marched to it and conquered it, and to God belong the praise and the favor. The Battle of Gregory and the Berbers Against the Muslims When the Muslims, twenty thousand strong, made for Ifriqiya under Abdullah ibn Sa'd ibn Abi Sarh, with Abdullah ibn Umar and Abdullah ibn al-Zubayr in his army, the king of the Berbers, Gregory, came against them with a hundred and twenty thousand, or, it is said, two hundred thousand. When the two hosts came in sight of each other, he ordered his army to surround the Muslims in a ring, and the Muslims stood in a position more dreadful than any that had been seen, and none more fearful for them."

"'A hundred and twenty years.' He said, 'Give me more.' He said, 'It is yours,' and then you woke me. Had you left me, I would have known the term of this community." The Muslims' Raid on the Land of Khurasan Under al-Ahnaf ibn Qays Al-Ahnaf ibn Qays was the one who had advised Umar that the Muslims should expand their conquests into the lands of the Persians and press hard upon Chosroes Yazdegerd, for it was he who kept urging the Persians and the troops to fight the Muslims."

"Similarly, Musa ibn Uqba mentioned this in his accounts of the battles from Al-Zuhri and Shuayb narrated from Al-Zuhri from Irwa in a similar manner. Among them, it is noted that the first person killed between the Muslims and the polytheists was the Hadrami. Abdul Malik ibn Hisham stated that he was the first person killed by the Muslims and this was the first spoils that the Muslims gained, while Uthman and Al-Hakam ibn Kaysan were the first captives taken by the Muslims."

""I saw that I was placed in one pan and my community in the other, and I balanced it. Then Abu Bakr was placed in one pan and my community in the other, and he balanced it. Then Umar was placed in one pan and my community in the other, and he balanced it. Then Uthman was placed in one pan and my community in the other, and he balanced it.""

"The Prophet and the Muslims camped, and between them and the water was a patch of hard sand. The Muslims suffered greatly, and the devil instilled in their hearts anger. anger, whispering to them, �Do you claim that you are the allies of Allah and His Messenger is among you, yet the polytheists have overpowered you for water and you are like this?� Then Allah sent down a heavy rain and the Muslims drank and purified themselves. Allah removed from them the evil of the devil and the sand became firm, allowing people in their mounts to walk upon it. They marched towards the enemy and Allah supported His Prophet and the believers with a thousand angels."

"The messenger, peace be upon him, added, and I command you with five things that Allah has commanded me, to be united, to listen and obey, to migrate and to strive in the path of Allah. Whoever separates from the community by a handspan has removed the yoke of Islam from his neck unless he returns, and whoever calls with the call of ignorance is among the fuel of hell. It was asked, O messenger of Allah, even if he fasts and prays? He replied, even if he fasts and prays and claims to be a Muslim, call the Muslims by their names as Allah has named them, Muslims, believers and servants of Allah. Now regarding the story of the martyrdom"

"and the Muslims were like sheep scattered in the rain on a winter's night, for the loss of their Prophet, God's peace and blessings be upon him, their own fewness and the multitude of their enemies. So the people said to him: These men are the greater part of the Muslims, and the Arabs, as you see, have turned against you. It is not fitting for you to scatter the body of the Muslims away from yourself. He said: By Him in whose hand is the soul of Abu Bakr, if I thought that the wild beasts would snatch me away, I would still send forth the expedition of Usama as the Messenger of God, God's peace and blessings be upon him, commanded;"

"He said: The Messenger of God, God's peace and blessings be upon him, said: "The most merciful of my community is Abu Bakr; the firmest of them in the religion of God is Umar; the most modest of them is Uthman; the most learned of them in the lawful and the forbidden is Mu'adh ibn Jabal; the best reciter of them of the Book of God is Ubayy; the most learned of them in the shares of inheritance is Zayd ibn Thabit; and every community has a trustee, and the trustee of this community is Abu Ubayda ibn al-Jarrah." So al-Tirmidhi, al-Nasa'i and Ibn Maja related it from the hadith of Khalid al-Hadhdha, and al-Tirmidhi said:"

"The point is that Umar used to restrain the Muslims from expanding into the lands of the Persians, out of fear for them from the Persians, until al-Ahnaf ibn Qays advised him that the common good required their expansion in the conquests, for King Yazdegerd never ceased urging them to fight the Muslims, and unless the reach of the Persians was uprooted they would go on coveting Islam and its people. Umar approved this from him and judged it right, and gave the Muslims leave to expand into the lands of the Persians; and because of that they conquered a great deal, and to God belongs the praise."

"The Romans charged as he went over to Khalid, thinking it was a charge on his part, and they drove the Muslims from their positions — all but those who defended them, Ikrima ibn Abi Jahl and al-Harith ibn Hisham. So Khalid mounted, and Jirja with him, while the Romans were in among the Muslims. The people called out to one another and rallied, and the Romans fell back to their positions, and Khalid advanced with the Muslims until they met sword against sword, and Khalid and Jirja struck among them from the rising of the day until the sun inclined toward setting."

"in the lands of Ifriqiya and al-Andalus, the Byzantines were roused, and they gathered around Constantine the son of Heraclius and marched against the Muslims in a host the like of which had not been seen since Islam began. They came out in five hundred ships and made for Abdullah ibn Abi Sarh and his companions among the Muslims who were in the lands of the Maghrib. When the two hosts came in sight of each other, the Byzantines passed the night ringing bells and making the sign of the cross, and the Muslims passed the night reciting and praying."

""As for us, we will strive to defend you, and we will not go back to them." Four days remained. They fought, and al-Artabun advised them to attack the Muslims by night, but the chiefs among them said: "Why do you fight a people who have killed Chosroes and Caesar and overcome them in their own lands?" But al-Artabun insisted on attacking the Muslims by night, and they did so, and gained nothing; rather a party of them were killed, al-Artabun among them. The Muslims besieged Ayn Shams in Egypt on the fourth day."

"and of the number of the Muslims killed. He sent the letter with Sa'd ibn Umayla al-Fazari, and this is its text: "To proceed: God has given us victory over the people of Persia, and has granted us the like of what befell those before them among the people of their religion, after long fighting and severe upheaval. They met the Muslims with a host whose like no onlookers have ever seen, yet God did not profit them by it; rather He stripped it from them and transferred it from them to the Muslims."

"Upon arriving in Medina, they were warmly welcomed by the Ansar, who had eagerly awaited their arrival. The city was filled with joy and excitement as the Muslims united under the banner of Islam, ready to build a new community based on faith, brotherhood, and justice. This journey marked a significant turning point in the history of Islam, solidifying the bond between the early Muslims and laying the foundation for the first Islamic state."

"distinction is natural and instinctive, while this one is based on command. There are also two types of unity: unity within distinction, which is the unity of the people of uprightness and the oneness of God, and unity without distinction, which is the unity of the people of heresy and atheism. Thus, people are of three types: one with distinction without unity, who is blameworthy, deficient, and forsaken; one with unity without distinction, which is the unity of the heretics and atheists, and such a person is an atheist and heretic."

"Is it the unity of existence, as the unifiers claim? Or the unity of witnessing, as the one who annihilates in the oneness of lordship claims? Or is it the unity of all will in the divine religious command? The matter lies in this unity, whose observation is among the highest types of knowledge. Indeed, there is another unity, whose observation is all of knowledge, and it is the unity of actions in attributes, the unity of attributes in essence, and the unity of names in essence, attributes, and actions."

"He also perceives the actions of people and what destiny has brought upon them in terms of obedience and sins. He understands the wisdom of the Lord, His commands, prohibitions, love, and dislike. Chapter: The Correct Unity is the Unity of Lordship and the Unity of Divinity Chapter: If you understand these premises, the correct unity—upon which the people of uprightness stand—is the unity of Lordship and the unity of Divinity."

"Thus, one does not perceive the differentiation within the unity. This includes the differentiation of creation and command within the unity of lordship, the differentiation of the requirements of divinity within the unity of lordship, the differentiation of religious will within the unity of universal will, and the differentiation of what He loves and is pleased with within the unity of what He has decreed and ordained."

"Separation is of two kinds: separation in actions and separation in the meanings of names and attributes. Unity is also of two kinds: unity in the cosmic decree and essential unity. Unity in the cosmic decree involves the gathering of all actions in divine decree and judgment, while essential unity involves the gathering of names and attributes in the essence."

"You will realize what this unity and annihilation have done to faith, what foundations they have destroyed, and understand that the entire religion is about differentiation in the القُرْآن, unity, and multiplicity in oneness. The people closest to اللّٰه, His books, His messengers, and His religion are those who differentiate in unity, upholding the distinction between what اللّٰه loves and hates, commands and forbids, allies and opposes, in knowledge, witnessing, will, and action, while recognizing the unity of all this in His decree and destiny."

"These individuals are further divided: some abandon obligatory duties for their unity, while others fulfill them but leave recommended acts and the pursuit of beneficial knowledge for their unity. One individual asked a knowledgeable شَيْخ: "If the call to prayer is made while I am in my unity with اللّٰه, should I get up and respond or remain in my unity?" The شَيْخ replied: "If the call to prayer is made while you are under the Throne, get up and respond to اللّٰه's call, then return to your place."

"say that the indication is only cut off when there is complete unity with اللّٰه, leaving no place for indication in the one who has this unity. This is because their unity with the desired and sought makes them absent from indicating it. Moreover, their unity has annihilated them from themselves and their indication, so in the state of annihilation, the indication is cut off because it is one of the attributes of humanity."

"essence that encompasses them, as the essence encompasses its names and attributes. When a servant is absorbed in the presence of unity, the witnesses vanish in that presence. More complete than this is to witness multiplicity in unity and unity in multiplicity. This means to witness the multiplicity of names and attributes within the single essence and the unity of the essence with its many names and attributes."

"opinion of God Almighty came, calming his tremor and allowing him to proceed. I saw a man from my community crawling on the bridge and sometimes walking on all fours, until his prayers upon me brought him to his feet and rescued him. I saw a man from my community who had reached the gates of paradise, but the doors were shut before him, until his testimony that there is no God, but Allah opened the doors for him and admitted him to paradise. The Prophet, peace be upon him, said, I saw a man from my community surrounded by devils, until he remembered God and they were expelled from him. This aligns with another saying of the Prophet, where he explained that remembering"

"five things Allah commanded me, listening, obedience, striving in the path of Allah, migration, and the community. Whoever separates from the community, even by a span, has removed the bond of Islam from his neck unless he returns. Whoever calls with the call of ignorance is from the heaps of hellfire. A man asked, O messenger of Allah, even if he prays and fasts? The Prophet, peace be upon him, replied, Even if he prays and fasts. So call with the call of Allah, who named you Muslims, believers, servants of Allah."