#Muhammed Salah

[virtuouslibertines69]

"If you're going to love someone or something then don't be a slow leaking faucet----be a hurricane.” ― Shannon L. Alder Art by Muhammed Salah

[x-heesy]

@decemberthenemesis

muhammedsalah_

To have someone understand your mind is different kind of intimacy ✨.

Which is your favorite?.

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[keepfightingkeepchanging]

Art by Muhammed Salah

[everydaydua]

Dua between the two prostrations (between the two sajdah) #2

اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاجْبُرْنِي وَاهْدِنِي وَارْزُقْنِي

Translation

O Allah, forgive me, have mercy upon me, give me strength, guide me, give and grant me sustenance.

Transliteration

allaahumm-agh-fir lee, warḥamnee, wajburnee, wahdinee, warzuqnee.

Sources: Muslim No# 2696, 2697; Abu Dawud No# 850; At-Tirmidhi No# 284, 3476, 3496; Ibn Majah No# 3845

[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!

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah al-Maryam Ayah 56-57

In the Name of Allah, the Most Gracious, the Most Merciful

19:56 And mention in the Book, Idris. Verily, he was a man of truth, (and) a Prophet.

19:57 And We raised him to a high station.

Mentioning Idris

Allah tells: And mention in the Book, Idris. Verily, he was a man of truth, (and) a Prophet.And We raised him to a high station. Allah complimented Idris for being a truthful Prophet and He mentioned that he raised him to a high station. It has previously been mentioned that in the Sahih it is recorded that the Messenger of Allah passed by Idris on the night of the Isra (Night Journey) and he (Idris) was in the fourth heaven. 

Sufyan reported from Mansur that Mujahid said, And We raised him to a high station), "This means the fourth heaven.''

Al-Hasan and others said concerning Allah's statement, And We raised him to a high station), "This means Paradise.''

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh):  Farewell Hajj and the Death of the Prophet (pbuh)

Farewell Hajj

(10th Year of the Migration, the month of Dhul-Hijjah  / AD 632, March)

It was the 10th year of the Migration, the month of Dhul-Qada.

The Messenger of God made preparations for hajj. He also ordered the Muslims in Madinah to make preparations for hajj. In addition, he sent Madinah.

Upon this news, thousands of Muslims who wanted go to hajj started to flood into Madinah. Soon, Madinah was full of the light of Islam and luminous faces. Tents were set up around Madinah.

Muslims were experiencing a unique atmosphere of a festival and the Messenger of God was praising and thanking God Almighty in the peace and happiness of seeing the magnificent result of the great cause that he conveyed to people. 

Leaving Madinah

There were five days left for the end of the month of Dhul-Qada. It was Saturday.

The Messenger of God appointed Abu Duja­na as-Saidi as his deputy in  Madinah. He had a bath in his house. He wore some nice perfume and put on new clothes. He left his house toward noon and went to the mosque. He led the noon prayer.

The Prophet set off from Madinah with more than one hundred thousand Muslims who surrounded him like luminous circles and reached Dhul-Hulayfa. He spent the night there with his great congregation. 

The next day, he performed the noon prayer and entered ihram there. Then, he headed toward Makkah with his Companions, each of whom is a star of the humanity.

The Messenger of God was on his camel, Qasva. More than one hundred thousand Companions were like planets that did not lose their orbits around the spiritual sun. They uttered talbiyah: “Labbayk! “Labbayk! Allahumma labbayk! Lab­bay­ka la sharika laka Llabbayk! Innal hamda wan’ni­ma­ta la­ka wa’l-mulka la sharika laka.” (Here I am, O God, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner.)

It was as if the earth was like a single mouth and repeating the same “talbiyah” with hundreds of thousands of tongues. The earth and the sky were virtually sharing the joy and the excitement of the Messenger of God and his Companions. 

Arriving in Makkah

It was Monday, the fourth of the month of Dhul-Hijjah, early in the morning.

The Messenger of God entered Makkah from the upper part of the city called Thaniyyatu’u-Kada with more than one hundred thousand Muslims. When he saw the magnificent Kaaba, the Prophet prayed as follows: “O my Lord! Increase the magnificence, honor and grandeur of this magnificent Kaaba.

Then, the Prophet reached Baytullah. He made istilam toHajaru’l-Aswad and started to circumambulate the Kaaba from that corner. During the first three laps of the circumambulation, he took short steps and jerked his shoulders, walking fast and pompously; he walked slowly during the remaining four laps of the circumambulation.   

After completing the circumambulation by walking around the Kaaba seven times, he went to the Station of Ib­rahim. He performed a prayer of two rak’ahs there. Then, he made istilam to Hajaru’l-Aswad again. Meanwhile, he said to Hazrat Umar, “O Umar! You are strong. Do not shoulder others in order to touch Hajaru’l-Aswad. Do not disturb people especially weak ones. If there are not many people around, touch it. If it is very crowded, greet and kiss it from a distance with your hands; utter, ‘La ilaha illalah and Allahu akbar’.”

The Prophet Performs Sa’y

The Messenger of God went up to Safa Hill after that. He praised and thanked God Almighty there. Then, he came down and performed sa’y between Safa and Marwa seven times.

Going to Mina

After staying in Makkah on Sunday, Monday, Tuesday and Wednesday, the Messenger of God went to Mina on Thursday. He performed the noon, afternoon, evening and night prayers there in congregation. He spent the night there. On Friday, the ninth of Dhul-Hijjah, he set off from Minah after performing the morning prayer and headed toward Arafat. 

The earth and the sky were resounding with the talbiyahs uttered by the Companions.

[atiredmuslimah]

Mālik رحمه الله related that he had heard a person he trusted from the people of knowledge say:

“Indeed, the Messenger of Allāh ﷺ was shown the lifespans of the people before him or as Allāh willed in that regard. So it was as if he felt that the lifespans of his Ummah were shortened, that they would not reach the level of deeds of those before them due to the length of life.

Therefore, Allah gave him the Night of Decree, which is better than a thousand months.”

[Muwatta: 1145]

- gems from the salaf on telegram.

[hadeth]

عَنِ ابْنِ عَبَّاسٍ، رضى الله عنهما قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى الْجَبْهَةِ ـ وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ ـ وَالْيَدَيْنِ، وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ، وَلاَ نَكْفِتَ الثِّيَابَ وَالشَّعَرَ ‏"‏‏.‏صحيح البخاري ومسلم حديث ٨١٢ - ٤٩٠

Narrated Ibn `Abbas: The Prophet (peace be upon him) said, "I have been ordered to prostrate on seven bones i.e. on the forehead along with the tip of the nose and the Prophet (peace be upon him) pointed towards his nose, both hands, both knees and the toes of both feet and not to gather the clothes or the hair." Sahih al-Bukhari 812 In-book reference : Book 10, Hadith 207 // Sahih Muslim 490d In-book reference : Book 4, Hadith 260

بَابُ السُّجُودِ وَفَضْلِهِ.

أَيْ: كَيْفِيَّتِهِ، (وَفَضْلِهِ) ، أَيْ: مَا وَرَدَ فِي فَضِيلَتِهِ؛ لِأَنَّهُ بِانْفِرَادِهِ عِبَادَةٌ بِخِلَافِ الرُّكُوعِ.

الْفَصْلُ الْأَوَّلُ

- (عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ» ) : جَمْعُ عَظْمٍ،أَيْ: أُمِرْتُ بِأَنْ أَضَعَ هَذِهِ الْأَعْضَاءَ السَّبْعَةَ عَلَى الْأَرْضِ إِذَا سَجَدْتُ (عَلَى الْجَبْهَةِ) : بَدَلٌ بِإِعَادَةِ الْجَارِ وَيَتْبَعُهَا الْأَنْفُ،قَالَ ابْنُ حَجَرٍ: الْجَبْهَةُ مَا بَيْنَ الْجَبِينَيْنِ، وَهُمَا جَانِبَا الرَّأْسِ، وَقَدَّمَهَا لِشَرَفِهَا وَلِحُصُولِ مَقْصُودِ السُّجُودِ الَّذِي هُوَ غَايَةُ الْخُضُوعِ بِهِمَا (وَالْيَدَيْنِ) ، أَيِ: الْكَفَّيْنِ، قَالَ ابْنُ حَجَرٍ: أَيْ بُطُونِهِمَا لِخَبَرِ الْبَيْهَقِيِّ «كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَجَدَ ضَمَّ أَصَابِعَهُ، وَجَعَلَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ، وَيَرْفَعُ مِرْفِقَيْهِ، وَيَعْتَمِدُ عَلَى رَاحَتَيْهِ» ( «وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ» )

... " وَلَا نَكْفِتُ " بِكَسْرِ الْفَاءِ وَقَالَ ابْنُ الْمَلَكِ: بِالنَّصْبِ، أَيْ: نُهِينَا أَنْ نَضُمَّ وَنَجْمَعَ (الثِّيَابَ) ، وِقَايَةً مِنَ التُّرَابِ (وَلَا الشَّعْرَ) : بِفَتْحِ الْعَيْنِ وَتُسَكَّنُ، (وَلَا)مَزِيدَةٌ لِلتَّأْكِيدِ، وَهِيَ غَيْرُ مَوْجُودَةٍ فِي أَكْثَرِ النُّسَخِ، وَقِيلَ: وَهُوَ الْأَظْهَرُ أَنَّ التَّقْدِيرَ: وَأُمِرْتُ أَنْ لَا نَكْفِتَهُمَا بَلْ نَتْرُكُهُمَا حَتَّى يَقَعَا عَلَى الْأَرْضِ لِيَسْجُدَ بِجَمِيعِ الْأَعْضَاءِ وَالثِّيَابِ، قَالَ الطِّيبِيُّ: فَبِهَذَا الْحَدِيثِ قَالُوا: يُكْرَهُ عَقْصُ الشَّعْرِ وَعَقْدُهُ خَلْفَ الْقَفَا وَرَفْعُ الثِّيَابِ عِنْدَ السُّجُودِ، قَالَ ابْنُ حَجَرٍ: يُكْرَهُ بِاتِّفَاقِ الْعُلَمَاءِ تَنْزِيهًا ضَمُّ شَعْرِهِ وَثِيَابِهِ فِي الصَّلَاةِ، وَإِنْ لَمْ يَتَعَمَّدْ ذَلِكَ بِأَنْ كَانَ قَبْلَ الصَّلَاةِ لِشُغْلٍ، وَصَلَّى عَلَى حَالِهِ خِلَافًا لِمَالِكٍ، وَمِنْ كَفْتِهِمَا أَنْ يَعْقِصَ الشَّعْرَ أَوْ يَضُمَّهُ تَحْتَ عِمَامَتِهِ، وَأَنْ يُشَمِّرَ ثَوْبَهُ أَوْ يَشُدَّ وَسَطَهُ، أَوْ يَغْرِزَ عَذْبَتَهُ، وَحِكْمَةُ النَّهْيِ عَنْ ذَلِكَ مَنْعُهُ مِنْ أَنْ يَسْجُدَ مَعَهُ، بِهَذَا قَالُوا، وَمِنْ حِكْمَتِهِ أَيْضًا مُنَافَاةُ ذَلِكَ لِلْخُشُوعِ إِنْ فَعَلَهُ فِي الصَّلَاةِ أَوْ لِهَيْئَةِ الْخَاشِعِ إِنْ لَمْ يَفْعَلْهُ فِيهَا.

قَالَ الْقَاضِي: قَوْلُهُ: أُمِرْتُ يَدُلُّ عُرْفًا عَلَى أَنَّ الْآمِرَ هُوَ اللَّهُ تَعَالَى، وَذَلِكَ يَقْتَضِي وُجُوبَ وَضْعِ هَذِهِ الْأَعْضَاءِ فِي السُّجُودِ عَلَى الْأَرْضِ، وَلِلْعُلَمَاءِ فِيهِ أَقْوَالٌ، ... شرح القاري على صحيح البخاري

من فوائد الأحاديث:

الفائدة الأولى: حديث ابن عباس رضي الله عنه دليل على وجوب السجود على هذه الأعضاء السبعة وهي: الجبهة ويتبعها الأنف، والكفان، والركبتان، وأطراف القدمين، والقول بالوجوب هو الراجح من قولي أهل العلم؛ لأن الله تعالى أمر نبيه صلى الله عليه وسلم، والأمر يقتضي الوجوب، والأمة تبع له في ذلك.

والحكمة من السجود على هذه الأعضاء ليشمل السجود أعالي الجسد وأسافله، فيكمل ذل العبد وعبادته لله تعالى، ويستثنى من ذلك من عجز عن السجود ببعض الأعضاء فإنه يسجد بالباقي.

♦ وأما رفع أحد أعضاء السجود بحيث لا يمكنه من الأرض بلا عذر لا يجوز؛ لمخالفته ما أُمر به النبي صلى الله عليه وسلم، وأُمرت به الأمة، ومن ذلك ما يفعله بعض المصلين من رفع إحدى اليدين أو القدمين أو الأنف، وسواء كان ذلك من ابتداء السجود إلى انتهائه أو في أثناء السجود.

الفائدة الثانية: الحديث دليل على أن المصلي منهي عن كف ثوبه عند السجود كأن يرفعه من أسفل، أو يطويه حتى يربطه على بطنه أو يُشمِّر الكم إذا أراد أن يسجد مثلًا، أما كف الثياب قبل الصلاة فلا يدخل في النهي.

أما كف الغترة والشماغ حول العنق أو يمينًا أو شمالًا، فلا يدخل في النهي؛ لأن هذا شيء معتاد فهو يُلبس على هذه الصفة؛ [انظر: التعليق على مسلم لشيخنا العثيمين (3/ 256)].

الفائدة الثالثة: الحديث دليل على أن المصلي منهي عن كف الشعر أثناء الصلاة، وإذا أراد أن يسجد، لما في ذلك من الانشغال في الصلاة، وقد يكون من باب الكبر، ولأن الشعر لن يسجد معه؛ ولذا شبهه النبي صلى الله عليه وسلم بالذي يصلي وهو مكتوف اليدين، لن تسجد اليدين معه كما في حديث ابن عباس رضي الله عنه الآخر، والنهي عن كفت الثياب والشعر للكراهة على الراجح؛ [انظر: شرح النووي لمسلم (4/ 432)، وفتح المنعم (3/ 70)]. أحاديث في صفة السجود

The Prophet (may Allah's peace and blessings be upon him) clarified that Allah commanded him to prostrate in prayer on seven body parts, which are: First: The forehead, i.e., the upper part of the face above the nose and eyes. The Prophet (may Allah's peace and blessings be upon him) pointed with his hand to his nose to clarify that the forehead and the nose represent one part of the seven and to stress the fact that one must touch the ground with his nose in prostration. The second and third parts: The two hands. The fourth and fifth: The knees. The sixth and seventh: The toes of both feet. He commanded us not to tie our hair or fold up our clothes when prostrating on the ground to protect them; rather, we should let them spread out and fall on the ground to prostrate along with the body parts.

 Benefits from the Hadith

It is a must in prayer to prostrate on the seven parts. 

It is disliked to tuck up and fold back the clothes and hair in prayer. 

The one praying must maintain his composure during his prayer by placing the seven parts included in Sujūd (prostration) on the ground and resting on them until he recites the prescribed Dhikr (remembrance of Allah). 

The prohibition of folding back the hair is exclusively prescribed for men apart from women, who are commanded to cover themselves in prayer.

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Uyghur Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese Malayalam Telgu Swahili Tamil Burmese Thai Japanese Pashto Assamese Albanian Swedish Amharic Dutch Gujarati Kyrgyz Nepali Yoruba Lithuanian Dari Somali Kinyarwanda Romanian Czech Malagasy Oromo: https://hadeethenc.com/en/browse/hadith/10925

[jami-attirmidhi]

JAMI'at-TIRMIDHI: The Book on Vows and Oaths: Hadith 1943

Narrated 'Uqbah bin 'Amir:

"I said: 'O Messenger of Allah! My sister vowed that she would walk to the House barefoot and without Khimar (covering).' The Prophet (ﷺ) said: 'Verily Allah will not do anything with the misery of your sister. She should ride, and cover, and fast three days.'"

Reference : Jami` at-Tirmidhi 1544

In-book reference : Book 20, Hadith 23

English translation : Vol. 3, Book 20, Hadith 1544

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[everydaydua]

Dua when struck with a calamity or when unable to do something #1

قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ

Translation

The messenger of Allah (May the Peace and Blessings of Allah be upon him said): If a mishap should happen to befall you then do not say, “If only I had acted…such and such would have happened.” Rather, say:

“Allah has decreed and what He wills, He does.”

…for verily (the word) 'IF' lets in the work of the devil.

Transliteration

qaddar-allaahu wa maa shaa’a fa‛al

Sources: Muslim No# 2664; Ibn Majah No# 79, 4168

[asma-al-husna]

Allah calls Himself Ar-Raheem— The Bestower of Mercy, The Most Compassionate— on 93 occasions in the Quran, 112 times in the basmalah. Ar-Raheem is the One who bestows His continuous mercy on all of creation and who bestows even more grace and greater rewards in response to the good deeds of the believers!

The Most Compassionate, the Bestower of Mercy

Both raheem and rahmaan come from the root raa-haa-meem, which points to four main meanings. The first meaning is to have gentleness and to love, the second is to have mercy. The third meaning is to show favour, and the fourth meaning is to have all that is required for beneficence.

This root appears 339 times in the Quran in nine derived forms. Examples of these forms are turhamoona (“receive mercy”), ruhman (in affection”), and ar-raahimeena (“[of]those who show mercy”).

Linguistically, raheem shows continuity or repetition (the ending of –ee(m)). For example jameel means beautiful and kareem means honourable or generous, which reflect characteristics or states. Related to Ar-Rahmaan, Ar-Raheem refers to the action or the effect of Allah’s intense mercy on creation, indicating how this mercy encompasses creatures. Imagine a shower of blessings, and imagine the shower as very intense and continuous. Allah is the intensely and the continuously Merciful.

Ar-Raheem Himself says: He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful [Quran, 12:98] . . . [O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful [Quran, 15:49] and. . . And indeed, your Lord – He is the Exalted in Might, the Merciful. [Quran, 26:9]

The merciful of the creation

Certain names Allah ‘azza wa jall uses only to describe Himself. He says: Say: Invoke Allah or invoke Ar-Rahmaan, by whatever name you invoke Him (it is the same), for to Him belong the Best names. [Quran, 17:110] As for Allah’s name Ar-Raheem, Allah ‘azza wa jall has described others by it: Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided) for the believers kind and merciful. [Quran 9:128]

Being kind to others is a blessing

Know that kind and compassionate treatment is liked by Ar-Raheem and is in fact His blessing from Him to you. A person who is hardhearted is deprived of this divine blessing and mercy. Aishah radiyallahu ‘anha reported that some Bedouins came to the Messenger of Allah salallahu ‘alayhi wasallam and asked, ‘Do you kiss your children?’ He replied, ‘Yes.’ They then said: ‘By Allah, we do not kiss them.’ He then replied, ‘I cannot help you if Allah has snatched kindness from your hearts.’ [Al-Bukharee, Muslim] So open up your heart to others and constantly warm your heart with the remembrance of Allah ‘azza wa jall.

How can you live by this name?

1. Obey Ar-Raheem, hold onto the Quran.

And He is Merciful (Raheem) to the believers [Quran, 33:43]. Allah ‘azza wa jall mentions ways for you in the Quran to receive His special mercy as a believer. He says: and obey Allah and His Messenger so that you all may receive Mercy [3:132]. This mercy is only reserved for those who try their best to hold on to the guidelines, prohibitions, and commandments mentioned in the Quran and Sunnah. And this is a book, We have sent it down as one blessed, so follow it and fear Allah so that you all may receive Mercy [6:155].

2. Strive for taqwa.

O you who have believed, have taqwa of Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful [Quran, 57:28]. Taqwa can be described as consciousness which inspires you to be on guard against wrong action and eager for actions which please Allah ‘azza wa jall and to stay away from those actions which displease and anger him. Tips to increase your taqwa are: be alert to whatever may divert you from Allah, and be alert to your desires that may lead you to the forbidden. Ascribe each success, material or spiritual, to Allah only, and long for His pleasure in everything you do, big or small. Renew your emaan by reflecting on Ar-Raheem’s creation and remember death by living each day with the knowledge it can happen anytime.

3. Pray four units of prayer before ‘asr.

The Prophet salallahu ‘alayhi wa sallam said: May Allah have mercy on one who prays four raka’aat before the ‘asr Prayer [At-Tirmidhee].

4. Listen to the Quran attentively.

And when the Quran is recited, listen to it with attention, that you may receive mercy [Quran, 7:204]. Have you noticed the effect on your heart when you sit and listen to the Quran with your ears and heart, with no distractions around you? The more you respect and honour the Book of Allah, the more cure, guidance and mercy you will receive through it.

5. Turn to Ar-Raheem.

Whenever Ar-Raheem gives you a trial, know that no one can give you a way out but Him, so turn to Him as soon as hardship hits you. And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful [Quran, 10:107]. No matter what sin you commit, Allah ‘azza wa jall forgives you if you repent of it. That’s the beauty of Al-Ghafoor Ar-Raheem.

6. Ask Ar-Raheem for compassion.

The Prophet salallahu ‘alayhi wa sallam said: He who is not merciful to our young (people) and who shows no respect to our elderly is not one of us. [At-Tirmidhee] Ask Allah ‘azza wa jall to bless you with a soft heart and to enable you to feel compassion towards your relatives, friends, and the whole Muslim nation. How many do not feel responsible or attached to the ummah? The Prophet salallahu ‘alayhi wa sallam said: The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever. [Muslim]

O Allah, Ar-Raheem, we know that You bestow Your mercy perfectly and continuously on all that exists. Guide us to hold onto Your book and the sunnah so we may attain your special mercy and adorn our actions, speech, and thoughts with a deep sense of taqwa. Make us turn to You at all times, asking for Your Mercy, and make us compassionate so we will enter through the gates of Your paradise by Your mercy, ameen!

And Allah knows best.

The Understand Quran Academy Team

PS: Leave a reply below on what the Name Ar-Raheem means to you in your daily life!

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