#Know Allah through His Names and Attributes

[asma-al-husna]

Allah calls Himself Muheet— All-Encompassing, The All-Pervading— on seven occasions in the Quran. Al-Muheet encompasses the whole creation. His knowledge, power, mercy, and dominion encompass all things, and all beings are under His control. There is no hiding or escaping from His encompassing attributes and essence!

The All-Encompassing, Surrounding, and All-Pervading

Muheet comes from the root Haa-waw-Taa, which carries three main meanings. The first meaning is that of surrounding and the second of pervading and comprehending. The third main meaning is to encompass and envelop.

This root appears 28 times in the Quran in three derived forms. Examples of these forms areahaata (“has encompassed, will surround”), muheetun (“encompassing”) and lamuheetatun (“will surely encompass, surround”).

Linguistically, muheet and waasi’ are related in meaning, and both include vastness, encompassing, and comprehension. Both attributes of Allah represented in Al-Muheet and Al-Waasi’ imply that there is nothing beyond Him, nothing is hidden from Him and His knowledge and power are all-encompassing.

Al-Muheet Himself says: … Indeed, Allah is encompassing of what they do.[Quran, 3:120] … And ever is Allah , of what they do, encompassing. [Quran, 4:108] … And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah , of all things, encompassing. [Quran, 4:126]

The Encompassing Fire of Hell

On most occasions in the Quran Allah ‘azza wa jalluses the root hawata in the context of encompassing knowledge, specifically how Allah encompasses both the seen and unseen in His infinite knowledge and how the creation encompasses only that which He allows.

Allah ‘azza wa jall also uses this root multiple times as an attribute of one of His creations: the Hellfire. Allah says: They urge you to hasten the punishment. And indeed, Hell will be encompassing of the disbelievers. [Quran, 29:54] And: … And among them is he who says, “Permit me [to remain at home] and do not put me to trial.” Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. [Quran, 9:49]

This choice of words shows us how overwhelming and terrifying the Hellfire is and how it will close in completely on its inhabitants. And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them …[Quran, 18:29] May Al-Muheet save us from this terrible fate, ameen!

How Can We Live By This Name?

1. Be both comforted and alerted by Al-Muheet.
Realize that Allah controls all beings and that whenever people wrong you, this is encompassed in the knowledge of Al-Muheet and He will deal with them accordingly. Also be alerted by the fact that nothing escapes nor is hidden from Al-Muheet, let this inspire you to purify your heart, your behaviour and your wealth and be just in dealing with others, regardless your position.

2. Realize your knowledge is limited.
Living in an era when knowledge seems to be very easily accessible through the internet and  rapidly developing know-how of technology, we tend to forget that our true knowledge is very limited. On many occasions in the Quran Al-Muheet mentions His attribute of complete encompassing knowledge and power as opposed to our very limited and dependant knowledge.

In Ayatul Kursee, an ayah we should read according to the sunnah daily after each obligatory prayer and before going to sleep, Allah reminds us of this fact: … and they encompass not a thing of His knowledge except for what He wills …[Quran, 2:255] Next time you read this ayah remind yourself your knowledge is completely dependant on Allah, get rid of any arrogance and submit fully to Him.

3. Don’t let your sins encompass you.
As human beings we sin and if we wouldn’t sin and turn to Allah seeking His forgiveness, Al-Muheet would replace us with another people who would sin and ask Him for forgiveness so that He would forgive them.

However, always strive to not be encompassed by your sins and let your good deeds outweigh your bad deeds.  Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.[Quran, 2:81]

A great tip is to follow up a bad deed with a good deed straight away, for example when you have gossiped, ask Allah’s forgiveness and straight away make dua for that person.

4.  Don’t be anxious about the future.The majority of our worries are based on future concepts and expectations, which often turn out to not even occur! Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge. [Quran, 20:110] Don’t worry about the unknown, accept that Al-Muheet revealed exactly the knowledge to you, you need to navigate through this life successfully and don’t be anxious about the future as you will never know what will happen tomorrow.O Allah, Al-Muheet, we know that You encompass all things. Make us realize and act upon our knowledge that all our deeds, both good and bad, are encompassed in Your knowledge. Don’t let our sins encompass us, envelop us in Your mercy and save us from being surrounded by the walls of the Hellfire, ameen!

[mc-critical]

Bonus:

1.09 / 2.31 (55) / 2.35 (59) / 2.37 (61)

As much Mahidevran is tied to Allah right from the get-go, it's also fascinating how she embraces the idea of a heaven. It's heaven she calls her first pivotal, instantly groundbreaking encounter of the person she craves for, of that savior of hers at last. It's heaven she calls that clear, linear path leading to him that has graciously been opened for her, as both the seers and Allah himself have said their word, fate has already been decided in advance and Mahidevran is fluttered to follow along. It's heaven she calls falling in love with Süleiman, fully giving herself in to him like he has given himself in to her. It's heaven she calls the biggest epiphany of her life, one related to falling in love (that kind of epiphany is shared by other characters such as Süleiman, Ibrahim and Hatice), but also related to the son, to "the fruit of that love" (E61) thereafter, as at the time of the memory Süleiman had meant everything to Mahidevran (Mustafa is merely a portion of that meaning, the next stride in SS and Mahi's joint life), but the memory is recounted by her (and to us) right when Mustafa's significance in it has grown and is at the brink of becoming even bigger than SS's, in spite of Mahi's view on the Süleiman from the past still persisting as strongly as it was borne way back when.

Because Mahidevran goes through several "rebirths" in her life. Even at her earliest stage that's revealed to us, we see her as someone who has already reinvented herself by adopting the persona (she's already been named "Mahidevran"), behavior and beliefs attributed to a concubine who's too familiar with the ways of the harem she's thrust into. It's like she's been there since forever, like she's had her transition to her present self long complete, but it's during these moments where she (symbolically) says her last, most final goodbye to her past, we're thrown straight into yet another one of her "rebirths". The very idea of "heaven" predisposes a "life after death" by default, but the white horse bringing one to heaven's door especially is a concept for an afterlife in the show as well, it is what we literally see with Ayşe Hafsa on the verge of her own death in E61. Except Süleiman is riding the white horse (SS's presence is also felt during Hafsa's "ascension" through his monologue underscoring it, but he is calling out to her to not go without him instead) and brings Mahidevran heaven itself. The golden path of the castle leads to heaven's door. An apparent incompleteness seeps through just a bit in how Mahi frames her desire for Süleiman and it isn't filled until she's met him. She's Mahidevran now, and she's been her for who knows how long, but it's only with Süleiman she can become Mahidevran 'Gülbahar', claim that stable, full-fledged identity for herself. He is the missing piece. Yet she's is still alive. In spite of the hardships she had likely gone through and buried deep, she's still alive and she experiences a seemingly afterlife bliss, peace, absolute fulfillment while living (thus the previous "death" isn't really acknowledged or there; perhaps what was before, unnamed, has hurt - however, she persisted, that's what matters, doesn't it? but she's left without purpose or guidance and she has to get them, quick, and when she does get them, it's too good to even come from this life, from this world that has so far just been less than that; it's how she can not only live, but keep living: while getting something out of a life beyond, adding to her current life and completing it). So what else could she do instead of grasping onto everything that fulfillment grants her with all she has and is?

But, as if pointing to an impossibility to entirely reach and possess something from beyond life itself while still living, it's namely SS, the symbol of heaven himself, who 'killed' Mahidevran. And this time the "death" is too striking, too damning for Mahidevran to not acknowledge, two times in fact. Because it wasn't only the peace, security, piece of family that Süleiman took away, he also took away the only means she could live, the only means she could be (another reason why the supposed Edirne exile in E45 without Mustafa was that devastating; she would face another, complete cutoff from who she is while still grappling with the first). And this can't help but double the pain, the cause of which she's already able to verbalize: "Because of one single mistake... Because of a mistake I made because of love..." (referring to the poison), and that's already become specific: "He made me slave of that snake called Hürrem." (and she's not even talking overall here, I think this is a callback to SS having freed Hürrem but refusing to free Mahi in E45 - not to mention how she talks about her 'mistake' right before is also paralleling her speech to Valide in E45 - and Mahi apologizing to SS in E48.) Hence with the direct symbolic "death" now comes a direct symbolic 'rebirth', per her E46 line and the way she singles Mustafa out here, having started to put him in the place SS used to hold: "Only you exist in my heart." (vs. "I ripped off your father, my love for him out of my heart"). Now he is Mahi's heaven now... or is he?

When she's put in a position to dictate fates for a change, Mahidevran brings up the concept of a heaven ("paradise") yet again. Now, what she says while bringing it up is definitely also a standard way to demand submission from the concubines (it's almost mirrored by Gülşah as well as other harem servants saying similar stuff, along with Ayşe Hafsa herself), as well as it indicates her partial fondness for tradition as a whole (a parallel to Ayşe Hafsa again, down to Mahi starting that whole E59 speech with the words Hafsa used to announce Gülşah becoming the harem treasurer: "Everyone should know that... from now on...", and a contrast with Gülşah), but her lines are personalized through her both utilizing tradition as a barrier to prevent something like Hürrem from happening again (and using it at its full power to get back to her at last - when she moves on to speaking about what would happen if one doesn't follow the rules just when she sees Hürrem looking from above, it's like a warning not just to the concubines, but also to Hürrem herself - one she all but immediately follows through on by punishing Gül and attempting to marry Hü's cariyes off) and to ensure the concubines that it's only through tradition that they'll succeed under her reign, like she succeeded once. Like the harem was a heaven for her too once, it will be a heaven for them if they only do what's expected. It's their turn for bliss in that cycle Mahidevran already got her fair share of happiness and misery from. And it's not that she doesn't have another someone as a source of happiness now, it's not like Mustafa isn't her 'greatest treasure' that she doesn't value endlessly, but she's let go from that idealistic lens of her original heaven after its symbolic death, she's realized that life and fate are everchanging, so she doesn't attempt to wield it back, she can't, no matter how much she misses it. It's left solely for others to reach now and for her to "open the path" for them to do it (both as a ruler of SS's and Mustafa's harems and as Mustafa's possible future Valide), which solidifies her S02 "rebirth" as a whole. What she starts pointing towards with the reminder of her family from that point on is justice/retribution (which may even leave 'what's left of the heaven' behind at its worst - Mahi not wanting to come to Manisa with Mustafa, what's left to "overcome" during these last episodes) and peace in general (a fragment of the heaven, but one that demands work and patience as well and isn't just given to her so suddenly, one that directly aligns one's own wishes with those of the outside force). Both for her closest and herself. {What further signals Mahidevran's solidified "rebirth" is her "If you want to live together in peace", which turns out to parallel Efsun's own wish to make everyone live in peace and prosperity in E55. Efsun is the one character mirroring Mahi's E55 journey instead of contrasting it: looking up to a future of Mustafa becoming the sultan and her own advantageous part in it after moments of sadness, she even has the concubines nudging her to it all just like Valide was the one who reminded Mahi to stay strong for Mustafa. Except while Efsun truly meant it then (and the rest of her more ambitious wants come right over the surface and are immediately nipped in the bud), Mahi wanted anything but due to what had lingered for years. It's what she wants now though, as she seemingly finally gets what she dreamed of, and she would only continue wanting it and striving to assure it more and more, for it would emerge as a bigger, more lingering wish than the one to dominate through material possessions and abundance (a wish Efsun herself also expressed in E55 - wanting to move to a large chamber, have a bigger crown than Hürrem Sultan's, etc).}

[There is also the overall concept of "Süleiman's heaven" as he, as the decider of everyone's fates, is the one who chooses when to give it and when to take it away. "Heaven" here is both love and favor for each person that seeks it and it is devastating when they're denied it (i.e. Mustafa remarks several times about him "being kicked out of his majesty's heaven"), but it's also the strength they get from said love and favor, as well as happiness (this is why I included Mahi's E09 line here, even though she doesn't say "hEAven", but "hAven" as in "refuge", even though I genuinely thought she said "heaven" at first, ngl). It means so much to them as this is what they're first assigned value for, this is what allows them to keep on at first and for so long, but yet, that "heaven" can't help but be smashed to peaces regardless due to the impermanence and even shakiness of what SS offers (but heaven should be permanent, shouldn't it?) and go beyond Süleiman, in an attempt for that seeming gaping hole left by him to be filled. Thus everyone searches for ways to fill it. For example, Barbarossa tells Mustafa to "create his own heaven" in E105 and then both of them proclaim to go to their own "heavens": Mustafa to Amasya and Barbarossa to the seas. Hence forging a family of your own (and keeping them together) and a place of your own is a part of heaven (and it's something that even Süleiman also has and wants others to aim for - telling Ibrahim in E04 to "create his own heaven" as well - but of course, as far as he approves of it, as it's close enough to his orbit, as he's a part of it in some way), it's an ideal everyone seeks to an extent and it also overlaps with Mahidevran's whole deal, but Mahi is once again the one to let go of it first, no matter how long it took. She was symbolically the first to fall from "Süleiman's heaven", the first to realize that it can't be replicated in any way (it simply isn't the same) and the first to more or less relinquish the whole idea of a heaven while living in the first place.]

[nuza3minalqabail]

Hardships are inevitable for the one who traverses the path of truth.

{أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ}

{Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient.} (3:142)

The one who seeks to reach lofty heights undoubtedly will have to first go through a tiresome journey. And that's the thing - you can't go around or above or below the difficulties, you can only go through them to get to the brighter side - the side of ease. And while victory from Allah is an imminent promise, likewise is the sunnah of tamhees (distinguishing between the ranks) and istibdaal (replacement).

In every season of life, during prosperity and especially during the phases of weakness in the ummah, we will see the same tradition of history repeat. Only the characters will change, but their characteristics are already narrowed down to two camps of which there is no third:

The camp of kufr and the camp of imān.

And I say there is no third, for the munafiqin with their weak faith would be closer to the camp of kufr than that of the camp of imān. When asked to support the haq, they will scrape up any excuse not to despite all the severe reasons to do so, and Allah has already informed us of this trait of theirs:

{هُمۡ لِلۡكُفۡرِ يَوۡمَئِذٍ أَقۡرَبُ مِنۡهُمۡ لِلۡإِيمَٰنِۚ يَقُولُونَ بِأَفۡوَٰهِهِم مَّا لَيۡسَ فِى قُلُوبِهِمۡۗ وَٱللَّهُ أَعۡلَمُ بِمَا يَكۡتُمُونَ} (3:167)

{They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allāh is most knowing of what they conceal}

So from the two ayat mentioned, you can already understand what is required from you when the hardships pour down, for no doubt that sooner or later the clouds of hardships will form to release testing rain that becomes nourishment for crops of victory to grow afterwards.

1) When trials strike, accept and be pleased with the Qadr of Allah, don't let your grief eat away at your determination to strive, rather this is the time to strive even more to prove your sincerity and trust with full conviction that there is goodness in the trials because Allah is All Wise, we cannot see better than His Wisdom for His Kingdom and its sufficient for us that He has promised to give victory to the believers. How and when is a matter that is in His control.

2) In the sea of adversities, your patience is your boat of salvation. Like AAA رحمه الله mentioned in a lecture: "what harm would a misfortune of time do to you?" .. this dunya is fleeting and will not last forever and for every trial is an appointed time. Show Allah your gratitude for all the blessings you have by being patient in this test that is in itself a blessing also, for every matter of a believer is good, and with the right intentions even what harms you will be something you are rewarded for.

3) Be truthful. Let the truth and only the truth be seen and heard from you and do not aid the shaytan against the believers by spewing doubts because of your fears of what may or may not happen in the future. Whoever is truthful to Allah, Allah will be truthful to him. Resolve to leave off sins and get closer to Allah, know who Allah is by His Names and Attributes and contemplate on His Mercy and His Miracles He bestowed upon the believing people before us to remove any pessimistic thoughts you may have.

[fluffy-appa]

Sh. Ibn al-‘Uthaymeen Rahimahullah: Some of the ways to increase in Eeman is as follows;

• Knowing and learning Allah’s Names and Attributes

• Reflecting upon Allah’s signs in the universe and His Ayaat

• Performing actions of obedience and seeking Allah’s nearness through them

• Abandoning sins and fearing Allah

● [شرح فتح رب البرية بتلخيص الحموية]

[aysufs]

Ibn Al Qayyim رحمه الله explaining the reasons which cause true love of Allah

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh–the Most High–through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs–under all circumstances. The more constant the dhikr, the more mahabbah (love) develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh–both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh–and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefit others as well.

Tenthly: To stay clear of all those causes which distance the heart from Allâh–the Mighty and Majestic.

So, these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.”

[Madârijus-Sâlikîn (3/17-18)]

[themuslimaharchive]

ASH-SHAHEED / ASH-SHAHID

(The All Observing Witnessing)

ASH-SHAHEED MEANING:

The Witness, The All-Observant, The Testifier.

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed (in Arabic: ٱلْشَّهِيدُ) meaning the one who is omnipresent and all-observing. There is nothing that we do that goes unnoticed, as He is ever-present and sees everything. His knowledge comprehends all, and He will be the ultimate witness on the day of judgment.

MENTIONS OF ASH-SHAHID:

FROM QURAN & HADITH

Arabic Root:

From the root shin-ha-dal (ش ه د), which has the following classical Arabic connotations: to bear witness, to offer testimony, to have knowledge of, to experience, to be present with.

An Attribute of Ilm (knowledge):

To be a witness is an attribute of knowledge. You cannot be a witness without being present or having knowledge or so unique insight or perspective on some matter. Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed, THE witness. He is the knower of the Ghayb (the unseen), the things that are concealed or invisible to man. It is because of the attribute of being Ash-Shaheed that on the day of judgment, He will reveal Himself as being the witness to all that has happened.

"Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen," — (Qur'an 12:81)

This verse also helps us establish a connection to the previous name, Al-Ba'ith - The Resurrector. When we are raised from the grave, we will be held accountable. The only one who can be a judge is the one who has knowledge of the truth, "we did not testify except to what we knew." Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ knowledge is all-encompassing. He is Al-Alim (The All-Knowing) and Al-Khabir (The All-Aware). The explanation of the name Ash-Shaheed is similar to that of those names. We recommend reading the write-up provided for those names to become acquainted with the name of Ash-Shaheed.

Now, as a name of Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ it is mentioned throughout the Qur'an a total of 18 times.

Tip to help memorize the meaning of this name:

To help remember the meaning of Ash-Shaheed, it can be useful to make the connection in your mind with this name and the shahadah (the testimony of faith), Ashhadu an la ilaha ill-Allah was ashhadu anna Muhammadan abduhu wa rasuluh (I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammad is his servant and Messenger).[1] Here ashhadu means, "I bear witness," "I testify" and the name of Allah Ash-Shaheed is, "The Witnesser," "The Testifier."

Reflection:

The believer benefits from knowing Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Ash-Shaheed. As we mentioned in previous names, it makes us cognizant of our actions. We will be held responsible on the day of judgment, so unattractive qualities within ourselves (e.g., envy, anger, pride, back-biting, etc.) should be conquered as these emotions work against you. This name also encourages humility, admitting mistakes, taking ownership over your actions, and seeking forgiveness from Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ. So on that day, these mistakes will already be wiped from your account.

Remember Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is enough for you as a witness. Whatever good you do, if no one sees or recognizes it, it doesn't matter as Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ sees all. Nothing goes unaccounted for. Having this knowledge allows a person to drop all forms of pettiness. Who cares if you did something good for someone and it wasn't reciprocated. You invited them to your wedding, but they didn't invite you. Allah is the witness, don't let others' lack of care affect the good you can do.

References:

[1] Sahih (Darussalam) Sunan An Nasai (632) and Sunan Ibn Majah (470) | The Messenger of Allah ﷺ in the hadith said: Whoever performs Wudu and does it well, then says the shahadat. Eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes.

[questionsonislam]

Would you briefly mention the pillars of faith?

Faith has six pillars: To have faith in God, in the Hereafter, in angels, in Holy Books, in prophets, in Qadar (Predestination and Decree). In order for somebody to be a Believer, he needs to have faith in all of these six pillars. A person who has no faith even in one of them cannot be a Believer because the pillars of faith are related with each other.

1- Faith in God:

The first of the pillars of faith is to have faith in God. A Muslim, first, believes that God does exist and is One; this universe is a work of His. He has no partner or match either in His Person, or in His attributes, and His actions. His attributes do not resemble those of the creatures.

All beings have the signs of the existence of God and of His Oneness.

He is pre and post-eternal, and is free of time, space, change, neediness, inability, and defect. There can be no beings having these qualities.

All of God’s attributes cover everything. Everything rests on His will. Just as He has names such as ar-Rahman (the Merciful), ar-Rahim (the Compassionate), al-Ghafur (the Forgiver), He also has names such as al-Qahhar (the Subduer), al-Jabbar (the Most Powerful), and al-Muntaqim (the Avenger). He treats those who have faith in Him with His grace. And He inflicts torture upon the people of unbelief and rebellion.

Only God can be worshipped. The worldly and eternal bliss of people come true only by obeying His commands and prohibitions. This is a divine law; there can be no alteration in this.

Human mind cannot grasp the person, essence and truth of God properly for the mind is a creature and limited. The person and attributes of God Almighty are infinite. That the one that is limited cannot cover the one that is infinite is a clear truth. In other words, whatever you think of God is not actually Him.

God has no partner in His Person; He has no partner in His actions, either. He is the only Creator, Possessor, and Ruler. Just as it is He who creates the causes, it is again Him who creates the results from the causes; just as it is Him who creates the tree, it is again Him who creates the fruit as well.

Praise and worship, thanks and extolling must be offered to Him. Just as believers only worship Him, they also ask for assistance from Him,

“You alone do we worship and You alone do we seek help.” (al-Fatiha, 1:5)

When they commit a sin, they directly ask Him for forgiveness, for nothing but God (SWT) can pardon the sins men commit against Him.

2- Faith in Angels:

Another pillar of faith is to have faith in angels. God Almighty has incorporeal beings called angels. These beings glorify Allah Almighty; besides, they perform other duties consigned to them. These beings, who never rebel against Allah, are not subject to testing; their natures are pure, they are sinless and their places (before Allah) are stable.

Allah Almighty, Who has made a number of feelings occur in human body, the microcosm of this material world, such as love, fear, curiosity, has not left this wonderful universe empty; He has let angels surround it.

3- Faith in Books:

One of the pillars of faith is to have faith in Divine Books. Although man knows the existence and Oneness of Allah Almighty through reason, he cannot know what His orders and prohibitions are, how he can perform his duty of worship for Him, in short, what God Almighty is pleased with, and not. For this reason, Allah Almighty sent down the Divine Books. One hundred of the Divine Books came in the form of scriptures while the four came in the form of books. These four Divine Books, in sequence, are the Psalms of David, the Torah, the Bible, and the Quran.

A Muslim is obliged to believe in those pillars completely. With the advent of the Quran, the other Divine Books have been removed from the field of practice. Having come to the Prophet Muhammad (PBUH), the Holy Quran has come to our age without changing even a single letter. Thus, God Almighty’s undertaking, “We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)” (al-Hijr, 15:9) has proven true.

4- Faith in Prophets:

Another pillar of faith is to have faith in prophets. That God Almighty warns people with a prophet, who is himself a human being, is a divine law.

The prophethood is an enormous necessity and a great gift for man. God Almighty showed man the ways of guidance through these guiders and leaders.

The duty of prophets is to announce the commands that they receive through revelation and inspiration to the humankind and to show them the ways of both worldly and eternal bliss. These persons have two aspects; servitude, and messengership. In terms of servitude, they obey the commands and prohibitions of God Almighty perfectly; in this respect, they set a model for humanity. In terms of messengership, they announce the truth to people.

Prophets are creatures and servants of God. Muslims are expected to believe all of the prophets. Once they deny the prophethood of any of them, they step out of the field of Islam. For example, a person cannot be a believer unless he believes in the prophethood of Moses (PBUH) and of Jesus (PBUH) etc. Their prophethood is clear in the Quran. To have faith in them is a requirement of faith in Books and prophets.

The first of prophets is Adam (PBUH) and the final one is Muhammad (PBUH). The institution of prophethood has ended with the Prophet Muhammad (PBUH). In this respect, the Prophet Muhammad is called the Seal of Prophets.

As the verse, “We have not sent thee but as a universal (Messenger) to men” (Saba, 34:28) states, the Prophet Muhammad was sent not to a tribe but to the whole of the universe.

As the verse, “We sent thee not, but as a mercy for all creatures” (al-Anbiya, 107) declares, Muhammad (PBUH) has always been a bounty and an eternal mercy for all beings.

5- Faith in the Hereafter:

One of the most important pillars of faith is to have faith in resurrection after death and in the life in the Hereafter. God Almighty, who bestows both material and heavenly bounties upon them in this worldly life, will be bestowing again both material and heavenly infinite bounties upon His servants who passed the test on earth.

God, who resuscitates all dead plants in the spring, certainly will resuscitate dead people in the Hereafter. This is the requirement of his mercy and justice.

6- Faith in Predestination and Decree:

One of the pillars of faith is to have faith in Qadar (Predestination and Decree). Qadar is examined in two ways. The first; the ordaining and creation of all beings in the knowledge of God in terms of person, shape, and all features. This field is out of testing.

As for the second, it is related to man’s will power. God creates whatever man prefers and does, be it good or evil, with his will power,. The man is accountable for this second part. Paradise and Hell are the fruits of this right of preference granted to man.

[for-thebelievingwomen]

▪️• Developing Love for Allāh

✒️• Imām Ibn al-Qayyim رحمه الله

🔗• https://www.troid.org/developing-love-for-allah/

Imām Ibn al-Qayyim

Abū Bakr al-Kaṭṭānī (d.322H) said:

“A discussion about maḥabbah took place in Makkah during the Pilgrimage month. The Shaykhs who were present spoke about this matter and al-Junayd was the youngest of them. They said to him: O ʿIrāqī, what do you have to say? So he bowed his head and tears were flowing from his eyes and he said:

“A servant should overcome his soul;

And be continuous in the remembrance of his Lord;

Establishing the Rights of his Lord;

Focusing upon Him with his heart;

The late of fear setting a blaze upon his heart;

Whilst drinking from the vessel of true love;

And certain realities become unveiled to him;

So when he talks, it is due to Allāh;

When he speaks, it is from Allāh;

When he moves, it is by the command of Allāh;

And when he is serene, then it is from Allāh;

He belongs to Allāh, is for Allāh, and is with Allāh.”

So the shaykhs began to weep and said: How can that be increased upon? May Allāh reward you with good, O crown of the knowledgeable ones!”

Imām Ibn al-Qayyim (raḥimahullāh) further said:

“The reasons which cause the maḥabbah (love of Allāh) to develop are ten:

Firstly: Reciting the Qurʾān, reflecting upon it and understanding its meanings.

Secondly: Drawing closer to Allāh through the performance of optional deeds, after fulfilling the obligatory deeds.

Thirdly: Being continuous in the dhikr (remembrance) of Allāh – in all circumstances – with the tongue, the heart and the limbs. The more constant the dhikr, the more maḥabbah intensifies.

Fourthly: Giving precedence to what Allāh loves – when being overcome with desires – over what one personally loves and desires.

Fifthly: Causing the heart to contemplate over the Names and Attributes of Allāh. Being a witness to what they necessitate and causing the heart to be enlightened in the garden of this realisation.

Sixthly: Witnessing the blessing and the favours of Allāh; the apparent and the hidden.

Seventhly: Subduing the heart and humbling it before Allāh, causing it to be in awe of Him.

Eighthly: Being in seclusion during the time in which Allāh descends to the lowest Heaven; reciting the Qurʾān, and finishing this recitation with seeking Allāh’s forgiveness and sincerely repenting to Him.

Ninthly: Sitting in the gatherings of the sincere and true lovers of Allāh; reaping the benefits of their teachings, and not speaking except when you know there is benefit in doing so and that such speech will increase you in good and benefit others as well.

Tenthly: Keeping clear from all those matters which will cause the heart to distance itself from Allāh – the Mighty and Majestic.

So these are ten matters which cause the lover to reach the station of true love for Allāh, so that he may then reach Allāh – his Beloved.”

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

Declaration of the Prophethood and the First Phase of the Call

A religion that would address all of humanity and embrace the entire world was not going to remain a secret for too long. Since this religion was being sent as the means through which humanity could attain both worldly and spiritual peace, it was necessary to openly convey this message to the people.

Allah has attributed everything in the universe to the law of gradualness. Those who do not submit to and abide by this law will undoubtedly become unsuccessful in due time.

Our Holy Prophet (PBUH) complied with this law upon receiving a mandate from Allah. He did not openly inform the people of his prophethood and Islam for a period of three years. He was incredibly cautious and prudent in delivering his message and explained the situation only to those he fully trusted.

We see that his decision was the cause for Islam’s success. Within the three-year period of the Era of Secret Conversions, many people took their place within Islam and strengthened his cause.

After the three-year period ended, there was no further reason for this invitation to remain a secret. The polytheists of the Quraysh had more or less heard everything and the Islamic cause had garnered much strength through many people. By virtue of this, the time had come for the call to Islam and the realities of Tawhid (the doctrine in the belief of Allah’s oneness) to be openly announced to the entire world.

The Invitation to his Close Relatives

Allah informed our Holy Prophet (PBUH) through revelation on where he should begin to openly deliver the invitation:

“And admonish thy nearest kinsmen” 

Our Holy Prophet (PBUH) knew that this undertaking would not be easy. For this reason, he did not leave his house for some period of time. During this period, he called Hazrat Ali and said to him: “Oh Ali, Allah orders me to warn my closest relatives of the punishment in the hereafter and this is very difficult for me. I know very well that I am going to see them attempt to make accusations against me in regards to something that I do not like once I mention this matter to them.”

We see that our Holy Prophet (PBUH) was worried that he would be subjected to accusations made by his relatives once he began to openly explain his cause to them. For that reason, he deemed it appropriate to stay in his home for some time and think everything through.  When Hazrat Safiyya saw that he had been absent and had not left his home for a long period of time, she went to go visit him along with his other aunts to learn about his condition. Our Holy Prophet (PBUH) said to them, “I have no complaints about anything and I am not ill. However, Allah has commanded me to warn my closest relatives of the punishment in the hereafter. I want to gather the Sons of Abdulmuttalib and invite them to testify to Allah.”

His aunts answered, “Invite them, but never dare try to invite Abu Lahab because he will never accept.” Following this, they said, “After all, we are women” and left.

Organizing a Feast!

Our Holy Prophet (PBUH) then said to Hazrat Ali, “Prepare a meat dish that is enough for only one person and fill a cup with milk. Then gather the Sons of Abdulmuttalib, I want to talk with them. I am going to notify them with what I have been commanded to say.”

Hazrat Ali immediately fulfilled his order.

When morning came, all of our Holy Prophet’s (PBUH) uncles, including Abu Lahab, who had not been invited, and two women amounting to a total of 45 individuals, convened in Abu Talib’s home.

A Miracle

The meat in the pot was only enough to fill one person, and so was the cup filled with milk.

The Master of the Universe (PBUH) broke the meat into pieces and said to those who were attending the feast, “Bismillah (In the name of Allah, the Most Merciful, the Most Compassionate), help yourselves!

Everyone at the feast ate from those pieces of meat until they were full. Lo and behold! What did they see?  The meat remained in its place with very little missing from it.

They were amazed and began to drink from the cup filled with milk. They drank till they were satiated and they saw that the milk had not decreased. They were astonished!

After the meal was completed and just as our Holy Prophet (PBUH) was about to speak, Abu Lahab intervened and addressed the crowd: We have not seen such an instance of black magic until now. Your friend has cast a great spell upon you all.”

Afterwards, he went as far as to affront the Master of the Universe (PBUH) and bellowed loudly so as to disrupt the crowd.

The crowd dispersed before our Holy Prophet (PBUH) had the chance to speak.

The Second Visit and Allah’s Messenger’s Address to his Relatives

After that inconclusive feast, our Holy Prophet (PBUH) arranged another event and gathered his relatives through the means of Hazrat Ali.

He rose to his feet after the meal finished and said: “Praise should only be given to Allah and I praise Him. I only seek help from Him. I believe and trust on Him. Just as I am undoubtedly aware of this fact, I also make known to you that there is no god other than Allah. He is One and there is no being similar to Him.” Afterwards, he disclosed his purpose:

“Surely a person who is sent to go look for pasture would not lie to his family. By God, even if I were to have lied to the rest of humanity, I still would not have lied to you. Even if I were to have deceived everyone else, I still would not have deceived you. I invite you to testify to Allah who is the Only True God. I am His Messenger, who has been specifically sent to you, the community, and all humanity.”

Our Holy Prophet (PBUH) continued to speak:

“By God, just as you fall asleep, you will also die, and just as you wake up from your sleep, you will also rise and be accounted for all of your actions. You will be rewarded for your good deeds and punished for your bad deeds.  As a result, you will stay forever either in Paradise or Hell. You are the first from among the people that I have frightened with the fear of punishment in the hereafter.” 

When our Holy Prophet (PBUH) finished speaking, Abu Talib rose to his feet and said, “We will help you lovingly and sincerely. We have embraced and accepted your advice and have affirmed your words. Those who have gathered here are the sons of your grandfather. Consequently, I am one of them. I swear that the person to run the quickest among all those who run to fulfill your goals will be no other than me. Continue doing what you have been commanded to do. By God, I will not refrain from surrounding and protecting you for the slightest moment. However, my soul does not obey me to abandon the religion of Abdulmuttalib. I will die as a follower of his religion.”

His other uncles also affirmed his words and did not say anything to displease our Holy Prophet (PBUH).  There was only one exception, and that was Abu Lahab, who had opposed to the Islamic cause from the very beginning. He leaped forward and said, “Oh Sons of Abdumuttalib, by God this is a misfortune. Dissuade him from this before others hinder him. If you are to obey him being, you will be subjected to mortification and defamation; if you try to defend him, you will be killed.”

The brave answer to the most savage enemy of Islam came from Hazrat Safiyya: “O, brother! Does it suit you to leave your brother’s son and his religion helpless? By God, the living scholars say that a prophet is to emerge from Abdulmuttalib’s progeny. He is that Prophet!”

Abu Lahab arrogantly replied to his sister’s noble words: I swear that this hope is in vain. Besides, a woman’s words are at the level of an obstacle and a chain that is attached to a man’s foot. When the families of Quraysh and the entire Arabs riot together, what power will we have to resist them? By God, we are like a morsel that can be easily swallowed for them.”

Abu Talib was immensely annoyed by Abu Lahab’s words. “O coward” he said, “By God we are going to help and protect him as long as we live.”  Afterwards, he turned to our Holy Prophet (PBUH) and said, “Oh my brother’s son, let us know when you want to deliver the invitation so we can be armed and emerge together with you!” 

“Who will Help me?”

Our Holy Prophet (PBUH), who had only listened to all that was being said up until that point, rose to his feet and said: Oh Sons of Abdulmuttalib! By God, I do not know anyone else from among the Arabs who has brought something that is more auspicious and superior than that what is most beneficial for both your life here and in the hereafter, which I have brought to you. I invite you to testify to two words that are easy on the tongue and that weigh heavily on a scale: Ashhadu anlaa ilaaha illallaahu wa ashhadu anna muhammadar-rasulallah (There is no god but Allah, and Muhammad is his messenger.) Then, he asked, “In that case, which one of you accepts to become my helper and vizier by following me on this path?” 

Nobody uttered a sound. All heads were bowed towards him. They were unable to find the strength to look at Allah’s Apostle (PBUH). However, there was only one person who looked very carefully into our Holy Prophet’s (PBUH) eyes. And that person was Hazrat Ali, who was only 12-13 years old at the time. He rose. However, our Holy Prophet (PBUH) told him to “sit down.”

The Master of the Universe (PBUH) asked his question thrice. And only Hazrat Ali replied each time: “O Allah’s Apostle, I will help you although I am much younger than them all.” 

Some pursed their lips upon hearing these words, some were amazed, and some jeeringly smiled. Afterwards, they left the meeting without taking the meeting seriously.

Hazrat Ali’s heroism and bravery at a young age made our Holy Prophet (PBUH) immensely happy. He was not sad or in despair since he could not get the result he had wished from the meeting. Only Allah could give guidance.

[basicsofislam]

ISLAM 101: MISFORTUNES AND DISASTERS: Part 2

In a holy hadith (in which Allah Almighty lets some things known through the mouth of Muhammad (PBUH) by informing him), Allah Almighty announces, I was a hidden treasure, I wished to be known and created the universe. The existence of the universe is considered to date back billions of years; however, the existence of human life dates back tens of thousands of years. The news in this holy hadith had looked to the realm of angels before humankind was created. These blessed beings, which are free from rebellion, have confirmed the news in this holy hadith with their worship, glorification, obedience, knowledge, and love of Allah. The animal kingdom also recalled angels in terms of their souls and leading a life in conformity with their purpose of creation. The plant species and inanimate beings served their duties with perfect obedience. The verse, There is nothing that does not glorify and thank Allah clearly includes everything in itself be it animate or inanimate. Everything glorifies and praises Him. Allah Almighty willed to create another creature that is able to carry out more glorification and worship: Now this sublime creature was to be the man who would be the viceroy on earth. When Allah Almighty announced angels to create a human being out of the soil, a similar question to the one above came from angels and as a response, He (SWT) told them; You may not know what I know.

These new guests, who were to be put into testing and were to excel angels if they become successful, as the verse announces, were created only that they might worship Allah. I have not created the jinn and humankind but to (know and) worship Me (exclusively). (Al-Dhariyat Surah, 51:56) When considered the fact that the word worship in the verse is interpreted as knowing Allah by a number of religious scholars, it is understood that man is charged with knowing Allah (SWT), acknowledging His unity, believing in the infinity of His attributes, beholding and contemplating over the realm of creatures with the eyes of wisdom and object lesson. This select creature would not only be the addressee of the manifestations of the names pertaining to His Glory and s/he will be tested through His names pertaining to His Beauty. Actually, it became and still becoming so. Manifestations such as bounties, endowments, gifts, beauties, health, well-being, welfare are all the manifestations of His Beauty. And man is faced with choosing one of the options as to being thankful or being ingratitude. Unfortunately, with the victory Satan enjoys over men, most of the people are inebriated with the manifestations of Beauty and fail the testing. The other aspect of the testing has to do with the names of Glory such as diseases, calamities, disasters, deaths. Through these, men are put under testing which calls for patience, reliance on and submission to Allah (SWT). Though intelligence thinks of otherwise, this is a truth that those who pass this testing are far more than the first group. For the All-Wise Creator has included in man's nature infinitely vast impotence and boundlessly huge poverty, so that he can be an extensive mirror containing the innumerable manifestations of an All-Powerful and Compassionate One Whose power is infinite, an All-Generous All-Rich One Whose wealth is boundless. Man, who was created for worship and contemplation of Allah (SWT), shall feel his/her impotence and weakness in order to get ahead through this valley, must take refuge in Him, and ask for help from Him.

He shall not refrain from praying and strive to catch welfare. And all of these are possible with calamities, disasters, helplessness, and distresses, which lead man into asking for help and taking refuge in Allah (SWT). Souls, which take refuge in their Lords in despair, take a positive point in respect of passing this-worldly testing. However, in the manifestations of welfare, health, and bliss man may be charmed with these and be drowned in negligence instead of understanding his/her vast impotence. The following is one of the most important aspects of the issue: As far as knowing Allah is considered, one needs to take into consideration of all attributes, not only those of Beauty. Just as Allah (SWT) is Merciful, so is He (SWT), Subduer. It is Him Who makes us taste of both honor and wretchedness. Should only the names of Beauty were to manifest themselves in this world, and should men were to be the addressee of only these names, his/her knowing of Allah (SWT) would be incomplete. In this realm of testing, man has to know of Allah (SWT) with both His names of Beauty and those of Glory. As for the Hereafter, roads will be several. Some people will be admitted into Paradise as a reward of their sincerity, good deeds, and good conduct; and will eternally be the receivers of the manifestations of Beauty such as endowment, munificence, bounty at the utmost level. As for those who follow the road of disbelief and polytheism and engaged in debauchery in this world shall meet with the manifestations of Glory, Power, and grief. Thus, in the realm of Resurrection, the names of Beauty and Glory shall have manifested themselves in their full senses.

[asma-al-husna]

Allah calls Himself Muheet— All-Encompassing, The All-Pervading— on seven occasions in the Quran. Al-Muheet encompasses the whole creation. His knowledge, power, mercy, and dominion encompass all things, and all beings are under His control. There is no hiding or escaping from His encompassing attributes and essence!

The All-Encompassing, Surrounding, and All-Pervading

Muheet comes from the root Haa-waw-Taa, which carries three main meanings. The first meaning is that of surrounding and the second of pervading and comprehending. The third main meaning is to encompass and envelop.

This root appears 28 times in the Quran in three derived forms. Examples of these forms are ahaata (“has encompassed, will surround”), muheetun (“encompassing”) and lamuheetatun (“will surely encompass, surround”).

Linguistically, muheet and waasi’ are related in meaning, and both include vastness, encompassing, and comprehension. Both attributes of Allah represented in Al-Muheet and Al-Waasi’ imply that there is nothing beyond Him, nothing is hidden from Him and His knowledge and power are all-encompassing.

Al-Muheet Himself says: . . . Indeed, Allah is encompassing of what they do.[Quran, 3:120] . . . And ever is Allah , of what they do, encompassing. [Quran, 4:108] . . . And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah , of all things, encompassing. [Quran, 4:126]

The Encompassing Fire of Hell

On most occasions in the Quran Allah ‘azza wa jall uses the root hawata in the context of encompassing knowledge, specifically how Allah encompasses both the seen and unseen in His infinite knowledge and how the creation encompasses only that which He allows.

Allah ‘azza wa jall also uses this root multiple times as an attribute of one of His creations: the Hellfire. Allah says: They urge you to hasten the punishment. And indeed, Hell will be encompassing of the disbelievers. [Quran, 29:54] And: . . . And among them is he who says, “Permit me [to remain at home] and do not put me to trial.” Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. [Quran, 9:49]

This choice of words shows us how overwhelming and terrifying the Hellfire is and how it will close in completely on its inhabitants. And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them . . .[Quran, 18:29] May Al-Muheet save us from this terrible fate, ameen!

How Can We Live By This Name?

1. Be both comforted and alerted by Al-Muheet. Realize that Allah controls all beings and that whenever people wrong you, this is encompassed in the knowledge of Al-Muheet and He will deal with them accordingly. Also be alerted by the fact that nothing escapes nor is hidden from Al-Muheet, let this inspire you to purify your heart, your behaviour and your wealth and be just in dealing with others, regardless your position.

2. Realize your knowledge is limited. Living in an era when knowledge seems to be very easily accessible through the internet and  rapidly developing know-how of technology, we tend to forget that our true knowledge is very limited. On many occasions in the Quran Al-Muheet mentions His attribute of complete encompassing knowledge and power as opposed to our very limited and dependant knowledge.

In Ayatul Kursee, an ayah we should read according to the sunnah daily after each obligatory prayer and before going to sleep, Allah reminds us of this fact: . . . and they encompass not a thing of His knowledge except for what He wills . . .[Quran, 2:255] Next time you read this ayah remind yourself your knowledge is completely dependant on Allah, get rid of any arrogance and submit fully to Him.

3. Don’t let your sins encompass you. As human beings we sin and if we wouldn’t sin and turn to Allah seeking His forgiveness, Al-Muheet would replace us with another people who would sin and ask Him for forgiveness so that He would forgive them.

However, always strive to not be encompassed by your sins and let your good deeds outweigh your bad deeds.  Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.[Quran, 2:81]

A great tip is to follow up a bad deed with a good deed straight away, for example when you have gossiped, ask Allah’s forgiveness and straight away make dua for that person.

4.  Don’t be anxious about the future. The majority of our worries are based on future concepts and expectations, which often turn out to not even occur! Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge. [Quran, 20:110] Don’t worry about the unknown, accept that Al-Muheet revealed exactly the knowledge to you, you need to navigate through this life successfully and don’t be anxious about the future as you will never know what will happen tomorrow.

Wallahu ta’alaa ‘alem. O Allah, Al-Muheet, we know that You encompass all things. Make us realize and act upon our knowledge that all our deeds, both good and bad, are encompassed in Your knowledge. Don’t let our sins encompass us, envelop us in Your mercy and save us from being surrounded by the walls of the Hellfire, ameen!

[mashriqiyyah]

Sis, if someone u loved sm hurts u nd act like u hv hurt them..how do u deal with it?

Hmm...this is going to be a long answer. And hardest to implement. So, brace yourself.

...فَصَبْرٌ جَمِيلٌۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ.

"...So patience is most fitting. And Allāh is the one sought for help against that which you describe."

Remember Sister, out of all 99, Three Names and Attributes of Allah subhanahuwataala, are Al Baseer, Ash Shahid and Al 'Aleem. Allah is All Seeing, Allah is Witness over all things people disclose and hide. Allah is All Knowing of what we conceal and reveal. So, if you were sincere in your intentions, your love and care...do not worry even a bit because Allah knows your truth. You don't need to prove it to anyone else, even if it's the very person who's referred here. Absolutely nothing needs to be explained. Allah knows, that's enough. Who has caused the hurt, who has been hurt...everything. But mere knowing this doesn't help, does it? You should also accept the fact that not everyone will be ready for your affection. People have their own traumas and unhealed battles, if blaming you, calling you the one with faults is their coping mechanism, it won't matter even if they know they were wrong all along. No, you don't need to tell them they're wrong. They know/knew exactly what they did. That it has harmed you. And that doesn't make them self accountable. So, leave them be. You turn your attention to yourself. If you were right, then it doesn't matter who says what. Fr. And the most important question I would ask you, that you must answer and analyse to yourself. How do you know they're "showing" that you've hurt them? You must be checking up through mutual contacts...or maybe they social media handles..? STOP THAT NOW. Out of sight, Out of mind actually works. So, stop checking up their status updates, delete, block, cut off connections..if it's a blood relative, then maybe keep them mute., but keep a safe distance. The more you check up on them, the more hurt they'll cause you. And this time, it'll be your fault alone. All these things I said, are easier said than done, but trust me, when you have important things to do, you don't even find time for insignificant people or events that disturb the peace of your mind. So, spare yourself and don't look at the window again n again just because you "care" No. You don't need to care. Those who leave, those who hurt intentionally, let them go. Sometimes Allah makes people hurt us repeatedly because He wants to show us we're holding onto things aren't for us. So, understand His wisdom, and stop being bothered. Realise who you are. And move ahead. There's more to life than such people 🫶🏻

And if you need to ask anything more, you can dm me Habibtie, In Sha Allah 🙃

[ahlulbaytnetworks]

Imam Hussain’s (as) last sermon to the Umayyad army in Karbala

On the 10th of Moharram in 61 A.H., Imam Hussains admonished the army of Banu Umayyad in Karabala by giving an eloquent Sermon.

Holy Prophet (saw) raised me up by feeding the Divine Prophecies.

I am the son of Prophet (saw) w and my mother is ‘Batool’sws (3).

I have been created as infallible Imam.

I have the privilege of being the son of Amir-ul-Momaneen (as) .

I am the son of that who holds the key to the future events and sustenance of the whole universe.

Hassan (Imam) has brought me up to his customs.

I am the Divine authority, recognise me prior to declaring war against me.

Be aware! You will close all the doors of forgiveness by killing me.

You are doing this for the attraction of your leader’s promised rewards, but if you ask me, I can bless you thousands’ time more than that.

(I know) collecting filth is in your genes.

You are unable to comprehend and (debate with doubts) that we regularly travel through the milky ways. (Be aware) Stars are nothing else but aftermath of footprints. North pole finds its direction from us.

Our destination is in ‘Qabah Quosaan(4); and ‘Bait-ul-Mamoor(5) is our residence.

‘Bismillah (6) refers to our beginning and ‘Yakhamah (7) concludes with our (attributes).

‘Innamah (8) describes our Divinity and Purity, ‘Allif-lam (9) is on our introduction,

‘WalAsr (10) is about our glandular status,

The Verse of ‘Feel (11) is the narration of our past,

‘Walfaj (12) has borrowed colours from us, ‘Filqurbah (13) is the means to seek nearness to us, the verse of ‘Dahr (14) is on our generosity, ‘MinYashra’ defines our rights,

‘Al-Taha’ is about our way of life, the Verse of ‘Muzimmil (15) is our outfit,

the verse of ‘AlQadr1 (16) authenticate our (Divine) rights, it is in our jurisdiction to change the direction of ‘Qabateen’ (17)

We attend to the needs of others in ‘Rukku (18) of prayers.

Our traditions became the principles of religion; we are the ‘Ibrahimy (19).

However, those who could not gain guidance from 63 years of preaching will not be influenced by my words. You are blinded by the ‘worthless’ rewards and are inclined to disgrace Holy Prophet’s family (as) -which would result in your eternal punishment.

1 Nahjul Asrar, reference, Usool-e-Kafi, vol, 1, chapter 20.’

2 Salawat wassalam

3 Prophet Mohammed saww’s daughter’s title meaning a lady created from the Divine Noor.

4 The highest point in the heavens.

5 Highest point in skies where Divine Throne is located.

6 The Name of God

7

8 Al- Ahzab, Chapter 21, verse 33. Indeed Allah swt wants to keep uncleanness away from Ahlul Bait

sws.

9 First Verse in AlBaqqara.

10 WalAsr, Chapter 30, Verse 103.

11 AlFeel, Chapter 30, Verse 105

12 WalFajr, Chapter 30, Verse 89.

13 The Verse which says that it is compulsory to love Ahlul Bait sws.

14 Chapter 30, Verse 76.

15 Chapter 29, Verse 73

16 Chapter 30, Verse 97

17 Two directions for offering prayers.

[fluffy-appa]

Sh. Ibn al-‘Uthaymeen Rahimahullah: Some of the ways to increase in Imaan is as follows;

• Knowing and learning Allah’s Names and Attributes

• Reflecting upon Allah’s signs in the universe and His Ayaat

• Performing actions of obedience and seeking Allah’s nearness through them

• Abandoning sins and fearing Allah

● [شرح فتح رب البرية بتلخيص الحموية]

[faaizah]

love of Allah

The Fundamentals Which Cause Mahabbah (Love) of Allāh (The Lord).

Imām Ibn Al Qayyim – رحمة الله عليه – says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

١. Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

٢. Drawing closer to Allāh – the Most High – through optional deeds, after fulfilling the obligatory duties.

٣. Being continuous in the dhikr (remembrance) of Allāh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

٤. Giving precedence to what Allāh loves over personal loves, when being overcome by desires.

٥. Contemplating and deliberating over the Names and Attributes of Allāh.

٦. Recognising and remembering the favours and bounties of Allāh – both the manifest and hidden.

٧. To be humble and submissive before Allāh – and this is the greatest matter.

٨. To be in seclusion reciting the Qur'ān, during that time in which Allāh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

٩. To sit in the gatherings of true and sincere lovers of Allāh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

١٠. To stay clear of all those causes which distances the heart from Allāh – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allāh and to reach the rank of al-muhabbah, by which he reaches his Beloved.”

● [مدارج السالكين ٣: ١٧-١٨]

[loverandservantoftheahlulbayt]

🍃🕊🍃 Question 24: Purpose of Creation

Question: What is the purpose of creation? Please state rational proofs in this regards. If the purpose is to perfect ourselves, then why did not Allah (awj) create humanity perfect to begin with?

🍃 Brief Answer

Allah (awj) is an unlimited being who holds all perfections. Creating (bringing to existence) is munificence (jamal) and Allah (awj) is munificent. His munificence necessitates that He grant existence to anything worthy of creation. Thus, Allah (awj) created because He is munificent. In other words, the goal and reason behind creation is Allah’s (awj) attribute of munificence. Since, Allah’s (awj) attributes of essence are not extraneous to His essence, we can conclude that the goal of creation is Allah’s (awj) essence.

Allah (awj) created man with dual inclinations—for good and evil—and with two opposing poles in the external world that correspond to these two, namely the prophets (who represent good) and the devils (who represent evil). In so doing, Allah (awj) enabled man to reach the highest level of perfection possible for creatures, and also allowed him the freedom to fall into the lowest pits of depravity. If man, despite his animalistic desires and the constant whispering of satanic beings, follows the path of truth, he attains stations above even that of the angels, precisely because the latter do not have such animalistic desires and satanic whispers. However, if he chooses falsehood, he ends up being lower than even the animals, for they lack the spiritual capabilities and potential of man.

Had Allah (awj) given man every perfection that he could possibly achieve at birth, those perfections would not have been volitional ones. Besides, Allah (awj) had already created beings that had all the perfections that they could achieve from the outset and that were without any potential perfections. Thus, the purpose for which man was created is only met if man achieves perfection through his freely chosen actions.

Although the disbelievers and sinners who do not reach perfection certainly do not achieve the true goal of their creation (i.e. acting according to Allah’s (awj) decree and wishes) they nonetheless do not go against the existential goal of man’s creation. This is because Allah (awj) wanted with His existential will that man be able to choose between truth and falsehood. Had Allah (awj) made it impossible for man to choose falsehood, belief and obedience would not have been volitional and man would not have free will.

🍃 Detailed Answer

In order to clarify the answer to this question we must pay attention to the following points:

1. The aim and end of Allah’s (awj) actions: Allah (awj) is not limited by any thing. This is because He is the necessary being and His existence does not depend on another. He has, therefore, all perfections.

2. One of His perfections is the fact that He is the giver of grace and is generous. Allah (awj) has said in the Qur`an,

“The grace of Allah is not withheld.”1

3. On Allah’s (awj) part, there is nothing that prevents Him from giving. Therefore, if in an instance He does not give, it is because of the limitations of receiver; not the Giver. Everything that can be given, is given. Every good thing, it can be said, is backed by existence while every evil is “backed” by non-existence. For example, knowledge is goodness and perfection while ignorance is evil and imperfection. Also, power, in opposition to incapacity, is perfection and good. When we pay attention to the third preliminary, we can infer that the grace of Allah (awj) comes about by means of His creating. Therefore, the giving-nature necessitates creation.

In other words, if we suppose something deserves to exist but Allah (awj) does not create it, then this is preventing a good from occurring and will be considered niggardliness (given that existence is good). We know, however, that Allah (awj) cannot be miserly. We can conclude from these preliminaries that if one were asked, “Why does Allah create,” we can reply that “His being the giver of grace has caused Him to create.”

The attributes of Allah (awj) are not external to His Essence. The attributes of Man and other bodies are additional to their essence. For example the apple has an essence and redness and sweetness are its external attributes. The apple can be sour or green and still be an apple.

The unity of Allah (awj) and His attributes is a extensive theological problem that one can follow further in theology under the discussion on the unity of His attributes. What concerns us here is the fact that Allah’s (awj) creativity, which is the purpose of creation, is one with His essence and does not lie outside His essence. Therefore, if we are asked, “Why does Allah create,” we will reply that, “because He is Allah.” Therefore, the cause for His creating is Himself. This is what our philosophers have said: the goal and the agent in Allah (awj) are one. It is possible to derive this meaning from some of the verses of the Qur`an including

“All affairs return to Him.”2

What has been mentioned up to now was the goal of the agent in creation in general. However, the goal of any particular agent, such as man, requires a more specialized objective. This goal is none other than the specific perfection that Allah (awj) intends from the creation of man.

In order to explain, we may say that the fact that Allah (awj) is creative necessitates that He create every perfection possible. Before creating man, He had created other beings called angels. From the start of their creation they possessed all the perfections that were possible for them. Therefore, they will in no way obtain new perfections. Their level of existence will in no way evolve. Allah (awj) relates from the tongue of the angels that

“There is none of us except that he has

a specific station; it is we who are filled

in ranks; it is we who glorify Allah.”3

Imam ‘Ali b. Abi Talib (ع) has said, “Then He created the openings between high skies and filled them with all classes of angels. Some of them are in prostration and do not raise their heads. Others are in a kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired.”4

They worship Allah (awj). This is a perfection that Allah (awj) has given to them. It is not possible for them to disobey Allah (awj). Allah (awj) says,

“The angels do not exceed Him in

speech and they act only according to

His command.”5

He also says,

“Upon it were placed mean angels.

They do not shrink from acting upon

what they were ordered to do."6

Because Allah (awj) is creative, He wanted to create a greater perfection, aside from the perfection given to the angels. That is the perfection of man’s free-will. In other words, He wanted to create a being who would obtain all the aforementioned perfections (that belonged to the angels) with his own freewill.

He therefore created man: a being who does not have all the possible perfections from the start of his creation. But he is such that he can reach these perfections. It is clear that the perfection that man obtains with his own freewill is loftier than that given to the angels. Imam ‘Ali b. Abi Talib (ع) has said, “Allah has created the angels from the intellect, He did not place lust in them; and He created the animals with lust, but did not place intellect in them. But He placed both intellect and lust in the sons of Adam (ع). Therefore, he whose intellect overcomes his lust is greater than the angels. And he whose lust overcomes his intellect is lower than the animals.”7

Therefore, the purpose behind the creation of man is Allah’s (awj) creativity. Allah’s (awj) creativity requires Him to create this kind of perfection: The greatest possible perfection.

When we ponder upon the above mentioned points we can conclude that the purpose behind the creation of man will come into existence when man has the capacity to reach perfection and strives to do so with his own freewill. If he had this perfection from the start, it is clear that it would not have come about from his own freewill and therefore the purpose of his creation would not have been met.

We must not forget that for man, obtaining even one minor perfection is accomplished by him exercising his freewill. And hence in doing this he is fulfilling the purpose of creation.

Now if man does not climb even one rung in the ladder of perfection and passes his whole life in sin and disbelief, though he may not have actualized the special purpose of his creation, he nonetheless has not escaped from the overriding reality that defines the purpose of creation in general. This is because he has actualized something that was a potential for him—for on the opposite pole of his potential to become better than the angels, lay the potential to sink to the lowest of the low. It is Allah (awj) who created him in such a way that he is able to choose either perfection or failure. Therefore, even the disbeliever or sinner does not move contrary to the existential will of Allah (awj).

Allah (awj) likes and wishes that man ascends the degrees of perfection and does not like him falling into misguidance. In other words, in the creation of man, Allah (awj) has an existential will and a conventional will (or wish). His existential will is that man actualizes all his potentials—whether good or bad. His conventional will or wish is that man only actualizes his potential for good.

With this explanation it can be said that the believing man has actualized both purposes of creation, existential and conventional, and that he has acted according to both the will and wish of Allah (awj). The unbelieving man or sinner on the other hand, although he does not actualize the conventional purpose and is not in agreement with the wish of Allah (awj), is nonetheless in line with the existential goal of creation and never escapes the overriding will of the Almighty.

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🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Isra` (17), (Verse 20)

2. Surat Hud (11), (Verse 123)

Also see: Surat al-Baqarah (2),

(Verse 210) Surat Ali-’Imran (3),

(Verse 109) Surat al-Anfal (8),

(Verse 44) Surat al-Fahir (35),

(Verse 4) Surat al-Hadid (57),

(Verse 5)

3. Surat al-Saffat (37), (Verses 164-166)

4. Nahjal Balagha, (Sermon 1)

5. Surat al-Anbiya` (21), (Verse 27)

6. Surat al-Tahrim (66), (Verse 6)

7. Wasa`il al-Shi’ah, (vol. 11, pg. 164)

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