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| تاریخ | رشد مشترکین | اشارات | کانالها | |
| 05 سپتامبر | +1 | |||
| 04 سپتامبر | +1 | |||
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پستهای کانال
| 2 |  “When guidance resides within the heart,
The limbs become eager for worship.”
Imām al-Būṣīrī’s Hamziyyah, couplet 45. | 221 |
| 3 | sticker.webp | 240 |
| 4 |  الله محيطٌ بالخير كلّه. | 242 |
| 5 | sticker.webp | 287 |
| 6 |  Imām Ibn Ḥajar mentions that the name of Ḥalīmah al-Saʿdiyyah contains a favorable omen (fāl ḥasan) and glad tidings indicating that Rasūlullāh ﷺ would reach the ultimate peaks of forbearance (ḥilm) and felicity (saʿd). | 277 |
| 7 | AnimatedSticker.tgs | 257 |
| 8 |  The beauty of my ﷺ countenance manifested in Ādam’s form,
And immediately, the angels fell in prostration before me ﷺ.
— Fakhr al-dīn al-ʿIrāqī | 242 |
| 9 |  The angels were commanded to prostrate to Ādam ﷺ due to the light of Muḥammad ﷺ shining upon the forehead of Ādam ﷺ
— Imām al-Rāzī, Mafātīḥ al-Ghayb 6/525 | 238 |
| 10 | sticker.webp | 292 |
| 11 |  ألم يجدك يتيمًا فآوى
“Did He not find you an orphan and grant you refuge?” | 289 |
| 12 | sticker.webp | 291 |
| 13 |  It is narrated that Imām Jaʿfar al-Ṣādiq was asked: “Why was the Prophet ﷺ orphaned of both his ﷺ parents?”
He replied, “So that no makhlūq (created being) would have a right over him ﷺ.”
Meaning: so that the guidance of Rasūlullāh ﷺ would come directly from Allāh.
تفسير الثعلبي | 574 |
| 14 | sticker.webp | 474 |
| 15 |  o blamer, concerning love for him, offer no reproach,
for criticism—with all the malice it holds—
is not what god has commanded to be maintained (Q 2:27)
toward the lover of the chosen one ﷺ, the adornment of creation,
whose love god has exemplified as a precedent for others. | 432 |
| 16 | sticker.webp | 415 |
| 17 |  the bride of the majestic qurān will only then cast off her veil,
when she beholds the kingdom of faith free from all clamor.
— sanāʾī ghaznawī
explanation:
the subtle meanings of the qurān will not reveal itself to a distracted reader. just as a bride only lifts her veil in private intimacy, these meanings are unraveled only when “the kingdom of faith” (i.e. the human heart) is entirely purified and emptied of worldly chaos. | 408 |
| 18 | sticker.webp | 367 |
| 19 |  In his commentary on the Hamziyyah, Imām Ibn Ḥajar رحمہ اللہ explains that this couplet contains the utmost praise for Rasūlullāh ﷺ. Imām al-Būṣīrī described the noble ranks as ascending by the Prophet ﷺ, rather than the Prophet ﷺ ascending by those ranks.
Ibn Ḥajar explains the depth of this expression: he ﷺ was created in the realm of divine command (ʿālam al-amr) in the most perfect form possible, prior to his physical existence. When he ﷺ was subsequently manifested in the physical world of creation (ʿālam al-khalq), his ﷺ manifestation occurred progressively through consecutive ranks, with each rank higher than the previous. Thus, every unit of time boasts over the previous, being able to encompass a greater measure of his ﷺ perfection.
He ﷺ is not dependent upon these ranks for his honor. Rather, these stations serve merely as “modes” through which his ﷺ spiritual majesty is expressed in the material world.
المنح المكية | 362 |
| 20 |  Imām al-Būṣīrī رحمہ اللہ says in his Hamziyyah:
“Ages boast of you ﷺ, and through you ﷺ, heights of glory ascend one after the other.” | 323 |
