Mosaka's List: islam

• “The khushoo’ of true faith is when the heart feels aware and humble before the greatness and glory of Allaah, and is filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah and its own sins. So no doubt the khushoo’ of the heart is followed by the khushoo’ of the body. . (Al-Rooh, p. 314)

• Quran Verses on Allah’s Creation
• “Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator.”
• Surah Yaseen:81

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• Dua for Grief and Sorrow – Commentary by Ibn Al-Qayyim
• “O Allah, I am your slave, the son of your slave. My forelock is in Your Hand. Your judgment of me is inescapable. Your trial of me is just. I am invoking You by all the names that You call Yourself, that You have taught to anyone in Your creation, that You have mentioned in Your Book, or that You have kept unknown. Let the Qur’an be delight of my heart, the light of my chest, the remover of my sadness and the pacifier of my worries.” (Source: Musnad Ahmad # 1/391)

• The Last Sermon (Khutbah) of Prophet Muhammad (Farewell Sermon)

• Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah (12^th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and were directed to the entire humanity.

   

  After praising, and thanking Allah he said:
• “O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

• O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…

   

  Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
• O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

  • On.women...femisnism&Islam???
• O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

• All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

   

  Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

   

  O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

   

  All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people”.

   

  (Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)

   

   

• One can heed words of wisdom and guidelines from the last sermon (khutbah) of the prophet (SAWS). His sermons emphasized on the following:

   
   
  • Sacredness of a Muslim’s life and property
   
  • The importance of propagating this message to all others (A Muslim’s responsibility thus does not end by following the religion)
   
  • A reminder that everyone is fully accountable for their deeds and Allah (God) will take every person into account. If everyone heeded to this fact alone, the world would be a much better place today.
   
  • “Hurt no one so that no one may hurt you.” These words of the prophet are self explanatory.
   
  • The prohibition of dealing with interest (Numerous accounts in Quran and Hadith prohibit taking, giving or being a part of any transaction dealing with interest).
   
  • “You will neither inflict nor suffer any inequity.” These words of the prophet are self explanatory.
   
  • The awareness of satan and how satan can work to deviate us from the right path and doing evil things.
   
  • Rights of women over men and rights of men over women.
   
  • Treatment of women with kindness.
   
  • Modesty and chastity in women.
   
  • The importance of worshiping Allah (saying your five daily prayers (Salah), fasting during the month of Ramadan, giving charity (Zakat) and performing pilgrimage (Hajj).
   
  • Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)
   
  • The need to establish justice.
   
  • Islam is the final divine religion (Last prophet and Last Book).
   
   

  .

   

  Let’s do our part in following the prophet’s message and propagating the message to everyone we know.

   

  Your thoughts and feedback are always welcome !

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• Who Wrote the Quran? Proving that the Quran is the word of God (Allah)
• In the book, “Who Wrote the Quran” published by the “The Memphis Dawah Team”, the book provides many reasons related to how The Quran is the word of Allah. The following are
• some of the highlights:
• Mankind was created to worship Allah and to lead a righteous life by following His Messengers and the Scriptures sent to man.
• Five known Scriptures
• • Prophets Abraham or Ibrahim (alaihissalaam) received scriptures
   
  • Prophet Moses or Musa (alaihissalaam) was sent the Torah
   
  • Prophet David or Dawood (alaihissalaam) was sent the Zaboor,
   
  • Prophet Jesus or Eesa (alaihissalaam) was sent the Injeel (Bible) and,
   
  • Prophet Muhammad (SAW) was sent the final word of God (Allah), the Quran

  • sothereare5notfourbutiknowofthe.story.that.oneof.them.is.lost.....which.one
• Three opinions on the authorship of the Quran
• • Prophet Muhammad (Peace and Blessings be upon him) himself wrote the Qur’an
   
  • The Qur’an was written by someone else and taught to Muhammad (Peace and blessings be upon him)
   
  • The Qur’an is the pure word of God having no human author
• The book concludes with the argument that The Qur’an is the pure word of God having no human author. Some of the arguments presented
• • Prophet Muhammad (SAW) couldn’t have written the Quran as he was unlettered.
   
  • History shows that he was never interested in material gains
   
• He did not suffer from epilepsy or any other such diseases.

  • ifecently.came.across.this.title.of.a.book.which.suggests.a.connection.between.epilepsy.and.prophetic.behaiour.now.where.did.i.read.that.i.think.in.Idrees.Shah's.book.on.sufism.or.somewhere.else.though.i.think.it.should.be.easy.to.find.on.net.using.the.key.wprds
• He could not have been aware of previous nations, civilization that are mentioned in the Quran and later confirmed by the history books.

  • butifhebeingatraeler.came.across.the.jews.then.many.incidents.in.their.scriptures.or.their.knowledge.are.reconfirmed.albiet.a.little.differently.in.the.holy.book.
• He could not foretell future scientific discoveries (being validated and confirmed even today) without the help from Allah.

  • for.Example??would,be.interesting.to.compile.a.list.of.them.and.of.what.other.possible.discoeries.are.thereby.prophecied....i.am.sure.searching.the.net.will.help.in.collecting.these.arguments.to.alidate.prophecies.and.scientific.discoeries.as.foretold.by.the.prophet...
    ...seems.a.like.a.nice.interesting.challenging.project
• Prophet Muhammad (SAW) did not copy from other sources nor did he learn it from another person.

  • see.preious.note.somewhere
• The Quran itself challenges man to imitate the Quran

  • i.read.about.Shirazi.the,Baab's,predecessorofBahai..who.claimed.and.produced.erses.in.the.quranic.style...but.he.ofcourse.was.executed.and.there.is.another.story.about.what.transpired.during.his.execution(can.i.find.athe.link.and.paste.it.here...this.is.a.task.then.
    but.there.are.others.who.claimed.authorship.in.the.style.and.manner.of.quran...who.were.they.and.what.happened.to.them???another.project.task...
• A human could not have known then, about the many medical and scientific discoveries that scientists discovered only recently.

  • see.earler.note.on.jews....
• The futility of trying to match the Qur’an’s eloquence has been established by many literary sources.

  • see.earlier.note.on.the.same
• Absence of contradictions in The Quran establishes its Divine origin

  • yes,but.what.about.the.contradiction.that.i.think.jahangir.pointed.out.where.in.one.erse.i.think.dealing.with.the.kafirs.adocates.killing.them.while.other.posits.safety.and.guardianship.of.these.people.
    see,handbook,of,Muslims,oxford.publication.ithink.the,second.chapter
• • Allah has predicted in the Quran that the Qur’an will remain unparalleled, unrivaled and unchanged till eternity. We see one proof of it that for the past many centuries, where the Quran has only “one version” and no doubts have ever been raised about its content.
   
• Reason (not emotion or blind faith) is the primary means for arriving at the Truth.

  • Now.this.is.damn.important.in.the.light.of.the.kantian.conclusion.which.i.beliee.runs.contradictory,at.least.seemingly,in,positing.that.reason.can.neer.understand.metaphysics.....
    so.what.and.where.are.the.erses.and.islamic.texts.that.talk.alidates.the.aboe.point...lets.see.wasnt.it.ghazali.who.abandons.reason.as.the.way.to.reach.the.lord.(need.more.research.esp.on.Ghazali,and.islams,attitude.to.reason,as,presented,in,the.holy.texts,by,sufisandphilosophersandlaterdayscholars...uf,another.interesting,project,indeed,a,theme,for,a.thesis.

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• In my opinion, the second disastrous outcome of the displacement of the term Ihsan by the term tasawwuf has been even more damaging. An attitude of aversion towards tasawwuf developed among certain enthusiasts committed to the Qur'an and Sunnah. The result of this reaction against tasawwuf was an overemphasis on the externalities of Islam -- the specific, minute details of religious rituals and dogma. In other words, most of the emphasis was placed on the exoteric and formal dimension of Islam whereas its esoteric and spiritual dimension began to disappear from view.

• "He it is who has sent down to thee the Book: In it are verses basic (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say we believe in the Book, the whole of it is from our Lord, and none will grasp the Message except men of understanding."^[4]
• A famous Sufi commentary on the Qur'an, the Persian book Kashf Al Asrar (The Unveiling of the Mysteries) by Meybodi, mentions conventional interpretations as the first level of meaning and esoteric interpretations as a deeper level.
• interpretations are sometimes mystic comments on religious concepts. For example in "Say: O unbelievers! I worship not that which you worship"(109:1
• the women of paradise, houri, are interpreted as divine visions.
• ), the term "unbelievers" is taken to mean individual self,
• in The Conference of the Birds, Attar, in reference to the Qur'anic story of descent of Adam and Eve to Earth, writes that "Adam was too lofty to be satisfied with paradise and an unseen messenger cried to him to leave his attachments to everything that hampers his journey towards God, be it paradise".
• Tamheedat, Ayn al-Quzat Hamadani interprets "The fire of God kindled ablaze, which doth mount to the hearts"(104/6-7) which conventionally refers to the punishment in hell, as passion of divine love and interprets "the day Earth becomes that which is not Earth" which conventionally describes the day of judgment as a description of the moment of spiritual awakening or enlightenment
• Comments on Qur'anic initial letters:
• Although Sufis insist that these initial letters conceal mysteries that can not be fully expressed in words and should be understood by means of mystic experiences
• Mystic remarks concerning Qur'anic verses like the famous saying "I am the dot (Arabic alphabet: ب) (English: B) of Bismillah" attributed to various Sufis including Shibli. Many Sufis have commented on it as description of a form of union with the divine essence.
• attributed to Ja'far al-Sadiq, which is an esoteric

• ent on sura Al-Qadr:

   
   
  • One who understands the true meaning of the night of destiny, has understood the mystery concealed in Fatimah.^[cita

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• present in Loh-e-mehfooz (Preserved Scripturum). After its activation, human being gets acquainted with Aalam-e-Misal (The Allegorical realm - Reflection of knowledge of the preserved Scripturum.) This center is associated with consciousness.

   
• The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision. Others consider it the gate of Ishq or Divine love. Yet, for the majority, it is the battleground of two warring armies: those of Nafs and Ruh or spirit. Here, one again encounters terminological confusion: for the Sufis influenced by Neoplatonism, a "higher" part of Nafs is equated to the Aql or intellect (called Nafs-I-Natiqa) or "rational soul" and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God's love or Ishq.
• Lataif-as-Sitta ("the six subtleties" singular: latifa) are psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology. They are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Drawing from the Qur'an, many Sufis distinguish Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa as the six lataif.
• Purification of the elementary passionate nature (tazkiyat an-nafs), cleansing the spiritual heart (tazkiyat al-qalb), becoming a receptacle of divine love (ishq), illumination of the spirit (tajjali ar-ruh), emptying egoic drives (taqliyyat as-sirr) and remembering the divine attributes, often through repetition of the names of God, (dhikr) are a process by which the dervish is said to reach a certain type of "completion" in the opening of the last two faculties, khafi and akhfa.
• The word nafs is usually translated as self or psyche. Its etymology is rooted in "breath" (similar to Biblical or Kabbalistic nefesh) and is common to virtually all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. In this respect, ancient notions of "Prana" in Hinduism or Greek "pneuma" (as well as Latin "spiritus") -all equate the basic visible process of breathing with energizing principle that confers existence to an individual human being. Some Sufis consider under the term "Nafs" the entirety of psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Quranic-based Sufis are of the opinion that Nafs is a "lower", egotistical and passionate human nature which, along with Tab (literally, physical nature), comprises vegetative and animal aspects of human life. Ego may be assumed as an equivalent for Nafs in modern psychology.
• "Tazkiya-I-Nafs"' or "purgation of the soul'"
• the Sufi's journey begins with Nafs-e-Ammara (commanding soul), Nafs-e-lawwama (self-accusing soul), and ends in Nafs-e-Mutma'inna (satisfied soul) -although some Sufis's final stage is, in their technical vocabulary, Nafs-I-Safiya wa Kamila (soul restful and perfected in God's presence
• The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision.
• it is the battleground of two warring armies: those of Nafs and Ruh or spirit

  • qalb is the battleground between Nafs and Rooh and yet rooh is supposedly passive ...note tht here some sufi believe that Qalb itself has a higher part which is the intellect or 'rational soul' which is the cetral aactive agent in spiritual battle...??now as i understand it from Brian christian esoteric teaching would equate heart with emotional mind  and intellect as different mind..this strand of sufi thought assigning rational soul to the emotional mind is interesting and yet between the two systems christian and Islamic esoteric teachings this here seems to have somne differences
• a "higher" part of Nafs is equated to the Aql or intellect (called Nafs-I-Natiqa) or "rational soul" and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God's love or Ishq.
• Khannas (the Whisperer)
• When the Name Allah does vibrate in the heart, an awareness of Right and Wrong, and understanding follows. It is then called Qalb-e Salim (the sound Heart). Then the prominence of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib (the repentant Heart). This heart can prevent a person from mischief, but it can not make a right judgement. When the theophanies (Tajalliyat) of God begin to fall on the Heart, it is called Qalb-eshahid(the witnessing Heart).
• Qalb and Nafs form the "Rooh-e-haivani" (Animal Soul). This part of the soul has the record of every activity of life. It is also termed as Joviya (Confluence
• right side of the chest and is red, for others it is green. After its activation the human gets acquainted with Alam-e-Aaraf (the place where man resides after death)
• his is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. T
• Ruh or spirit is the second contender in the battle for human life. Again, opinions on Ruh differ among Sufis. Some deem it coeternal with God; others consider it a created entity. Be that as it may, Ruh is the plateau of consensus for the majority of Sufis, especially the early ones (before 11th/12th century C.E.).
• For those Sufis with Gnostic leanings (which can be found in Bektashi or Mevlevi orders), Ruh is a soul-spark, immortal entity and transegoic "true self", similar to the Christian concepts of "synteresis" or "Imago Dei", or Vedantist notion of "jiva", as well as Tibetan Buddhist "shes-pa", principle of consciousness and Taoist "shen" or spirit.
• Nafs- "blind" life force or life current that needs to be purified by strict religious observances in order to achieve illumination
• Sirr, literally means "the secret"
• Emptying of the Sirr (Taqliyya-I-Sirr) is basically focusing on God's names and attributes in perpetual remembrance or Dhikr
• The "emptying" signifies negation and obliteration of ego-centred human propensities.
• Sirr and Rooh form "Rooh-e-Insani (Human soul) or Ayan. This part of the soul is inscribed with commands characterizing the life. It is also termed as Ayan.
• ent of Kitab-e-Marqoom (the written book
• The term Khafi means mysterious, arcane or Latent Subtlety. It represents intuition
• The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety. Its location is deep inside the brain or on center-top of the head.
• Nuqta-e-wahida (point of unity) in every human where the Tajalliat (beatific visions) of Allah are directly revealed. It contains information about the hidden knowledge of the universe. By entering into this point, the human being enters the system of the universe and laws governing the universe and he understands the meaning of "for you, We (Allah) have revealed whatever is in the earth and the heavens ". This center is associated with deep perception.
• Akhfa and khafa form "Rooh-e-azam" (the great soul), also called sabita
• The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). Knowledge of the Incumbent means knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy affinity and correlation. The Knowledge of the Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum).
• First Descen
• Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in the Great Soul; The Firmly Affixed Inscription. One side of Great Soul is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi) Great Soul is the storehouse of eleven thousand beatific visions of God. The person who attains communion with these two subtleties can observe these visions. These two subtleties of akhfa and khafi are found in every human being irrespective of who he is, what he is, or his station in life.
• "Great Soul", "Human Soul", and "Animal Soul" are actually levels of functioning of the same soul and are not three different souls. These three components are like three rings of light infused in one another and are collectively called the soul, the indivisible entity, the Lord's edict, or simply the man. Man gets acquainted with them one by one by Muraqaba ( Sufi Meditation),

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• Samples [edit]

   

  From the Arabic

   

   

  1. "O SON OF SPIRIT!

   

  My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting.

   

   

   

  7. "O SON OF MAN!

   

  If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee."

   

   

   

  49. "O SON OF MAN!

   

  The true lover yearneth for tribulation even as doth the rebel for forgiveness and the sinful for mercy."

   

   

  From the Persian

   

   

  3. "O FRIEND!

   

  In the garden of thy heart plant naught but the rose of love, and from the nightingale of affection and desire loosen not thy hold. Treasure the companionship of the righteous and eschew all fellowship with the ungodly."

   

   

   

  12. "O MAN OF TWO VISIONS!

   

  Close one eye and open the other. Close one to the world and all that is therein, and open the other to the hallowed beauty of the Beloved."

   

   

   

  27. "O SON OF DUST!

   

  All that is in heaven and earth I have ordained for thee, except the human heart, which I have made the habitation of My beauty and glory; yet thou didst give My home and dwelling to another than Me; and whenever the manifestation of My holiness sought His own abode, a stranger found He there, and, homeless, hastened unto the sanctuary of the Beloved. Notwithstanding I have concealed thy secret and desired not thy shame."

• End time (also called end times, end of time, end of days, last days, final days, or eschaton) is a time period described in the eschatologies of the dominant world religions, both Abrahamic and non-Abrahamic.
• Abrahamic faiths maintain a linear cosmology,
• themes of transformation and redemption
• In Judaism, the term "end of days" is a reference to the Messianic Age, and includes an in-gathering of the exiled diaspora, the coming of the mashiach, olam haba, and resurrection of the Tsadikim. In
• Christianity, end time is depicted as a time of tribulation that precedes the second coming of Christ, who will face the emergence of the Antichrist and usher in the Kingdom of God.
• In Islam, the Yawm al-Qiyāmah or Yawm ad-Din, the Day of Judgement, is preceded by the appearance of al-Mahdi atop a white stallion. With the help of Isa, Mahdi will then triumph over Masih ad-Dajjal.
• The non-Abrahamic faiths have more cyclical eschatologies regarding end time, characterized by decay, redemption and rebirth.
• hen Kalki, the final incarnation of Vishnu, descends atop a white horse and bring an end to the current Kali Yuga.
• Buddhism, the Buddha predicted that his teachings would be forgotten after 5,000 years, followed by turmoil. A bodhisattva named Maitreya will appear and rediscover the teaching of dharma. The ultimate destruction of the world will then come through seven suns.

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• The first person who devoted himself to philosophy was Idris. Thus was he named. Some called him also Hermes. In every tongue he hath a special name. He it is who hath set forth in every branch of philosophy thorough and convincing statements. After him Balínús derived his knowledge and sciences from the Hermetic Tablets and most of the philosophers who followed him made their philosophical and scientific discoveries from his words and statements
• According to hadith, narrated by Malik ibn Anas and found in Sahih Muslim, it is said that on Muhammad's Night Journey, he encountered Idris in the fourth heaven.^[7] The traditions that have developed around the figure of Idris have given him the scope of a prophet as well as a philosopher and mystic,^[8] and many later Muslim mystics, or Sufis, including Ruzbihan Baqli and Ibn Arabi, also mentioned having encountered Idris in their spiritual visions
• "the first men to use the pen as well as being one of the first men to observe the movement of the stars and set out scientific weights and measures."^[15] These attributes remain consistent with the identification of Enoch with Idris, as these attributes make it clear that Idris would have most probably lived during the Generations of Adam,^[15] the same era during which Enoch lived. Ibn Arabi described Idris as the "prophet of the philosophers" and a number of works were attributed to him.^[17] Some scholars wrote commentaries on these supposed works,^[18] all while Idris was also credited with several inventions, including the art of making garments
• Early accounts of Idris' life attributed "thirty portions of revealed scripture" to him.^[12] Therefore, Idris was understood by many early commentators to be both a prophet as well as a messenger. Several modern commentators have linked this sentiment with Biblical apocrypha such as the Book of Enoch and the Second Book of Enoch.^[12]

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• Sidrah   (Lote-Tree)

• The Day of Arafa (Arabic: يوم عرفة) is an Islamic Holy Day, in which it is said that the religion had been perfected. The Day falls on the 9th day of Dhul Hijja (ذو الحجة) of the lunar Islamic Calendar. This happens to be approximately 70 days after the end of the month of Ramadan. It is the second day of the Hajj pilgrimage and the day after is the first day of the major Islamic Holiday of Eid ul-Adha.
• It was from this site that Muhammad gave his famous Farewell Sermon in his final year of life.

• Even when hadiths are used to justify the night, Salafi scholars have labeled such hadiths as weak (da'if). Day of Arafa, Laylat al-Qadr and Day of Ashura on the other hand have much stronger references in Quran and/or Hadith..

• The root for the word ashura has the meaning of tenth in Semitic languages; hence the name of the remembrance, literally translated, means "the tenth day".