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asma-al-husna · 24 days ago

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Allah calls Himself Al-Hayy— The Ever-Living— on five occasions in the Quran. Al-Hayy is the One who is everlasting and undying, the One from whom all life arises. Al-Hayy is the One who was, is, and will always be alive!

The Everlasting, The Living

Hayy comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to become apparent or distinct. The third is to revive, vitalize and call into being and the fourth main meaning is to be sound, or whole.

This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (“grants life”), hayyan (“alive”) and al hayaatu (” the life”).

Al-Hayy is the One who has a continuous life with no beginning or end. His Life and all His Attributes are perfect. His life is self-sustaining and has no external source, whereas our lives have been granted to us by the Creator. Al-Hayy is the One who calls all life into being and He is the source to which life will return!

Al-Hayy Himself says: . . And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice [Quran, 20:111] And rely upon the Ever-Living who does not die..[Quran, 25:58] He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [Quran, 40:65]

The Perfect Life

Al-Hayy is most often combined with the Name Al-Qayyoom, the Sustainer. This is a beautiful combination of the perfection of Allah’s Attributes and His Actions. Al-Hayy means the One who possesses the perfect living and so all His attributes are perfect: His hearing, His sight, His Beauty etc. Man’s life is imperfect from all sides: our hearing, sight, speech and actions are all imperfect. All the attributes of Allah are perfect, because any defiency in attributes would come from weakness of life and His life is perfect!

How Can You Live By This Name?

1. Rely upon the Ever-Living. And rely upon the Ever-Living who does not die, and exalt with His praise… [Quran, 25:58] Each source of our problems and distress lies in this world, whether it is money, family etc and these will all perish one day. This ayah gives us a beautiful reflection: while you put your trust in Allah, really realize how great the One is in who you trust. Use your imagination, go back in time for 100 years, 1000 years, a million or a billion years and Allah was alive. In the same way think about the future, so feel the glory that belongs to Him.

2. Motivate yourself to do good. The ayah continues: And sufficient is He to be, with the sins of His servants, Acquainted. [Quran, 25:58] As you leave all your matters to Al-Hayy, realizing His greatness and express this awareness by tasbeeh (saying subhanallah) coming from your lips, also take action with your limbs. Let Al-Hayy motivate you to do good deeds. Whereas people have not been with you all of your life, being able to see and hear all your bad deeds, Al-Hayy was, is and will be there with His perfect hearing and seeing which are part of His perfect life!

3. Recite Ayatul Kursi after each prayer and before going to sleep. In this greatest ayah of the Quran the Name Al-Hayy is mentioned and many virtues are narrated about ayatul Kursi. In each sentence one or two attributes of Allah are mentioned: . everytime you recite this ayah reflect on the Attributes of Allah and how they all emerge from His perfect Life: He is Al-Hayy!

4. Ask Al-Hayy. When the Prophet salallahu ‘alayhi wa sallam was faced with a serious difficulty, he would say: Yaa Hayyu, Yaa Qayyum (O Ever-Living One, O Self-Existing One)! By Your mercy I seek help

سْتَغِيْث أَ بِرَحْمَتِكَ قَيُّوْمُ يَا حَيُّ يَا [Sunan At-Tirmidhee]

5. Be comforted by Al-Hayy.

Be comforted by Al-Hayy and turn to Him only when you lose things around you and know that He will always be there. When you are treated unjustly and see injustice around you, do your best to help according to the laws of Al-Hayy but also know that the injustice of every single person will be a cause of failure in the Hereafter. So guard for injustice from your own hands as well! And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice. [Quran, 20:111]

6. Turn to Al-Hayy for daily-life guidance.

The Prophet salallahu ‘alayhi wa sallam oncementioned to Faatimah radiyallaahu ‘anha to recite the following supplication morning and evening: Yaa Hayyu yaa qayyoom bi-rahmatika astagheeth, aslih lee shaa-nee kullahu, wa laa takilnee ilaa nafsee tarfata ‘ayn – O Ever-Living One, O Self-Existing One, I seek assistance through the means of your mercy, correct for me all my affairs and do not entrust me to my nafs (myself) for the moment of a blink of an eye[An-Nasa’i] If Al-Hayy would even leave you to yourself for a split-second, you would perish!

Wallahu ta’alaa ‘alem.

O Allah, Al-Hayy, we know that You are the One who is everlasting and perfect alive. Bless us with reliance on You, make us realize Your Perfection of Life and so of all Your attributes and guide us to live by them. Make our life a source of good and give us a good end of life, inspire us to turn to You only and grant to us eternal life in the Gardens of Jannatul Firdaws, ameen!

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hamnay--01 · 29 days ago

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A Prayer Poem Using All 99 Names Of Allah

Oh, Allah, I praise You with all 99 of Your beautiful names and attributes that You have chosen for Yourself. Listen to my silent cry, my heart, and my prayers. Oh my Lord, The All-Merciful, The All-Compassionate, The King of Kings

Oh, the Creator of Life and Creator of Death! Allah, the Most Loving, Here comes a beggar at your door, one who has no idea how to ask for forgiveness but knows You are all forgiving. The one who knows nothing, whose eyes are dry, and whose hands have committed many offenses. The one who is so busy in the world and has forgotten to return to You one day.

Oh, Allah! Oh, Rab! I ask for Your forgiveness and help. Without You, I am nothing, no one, and nowhere. You are my strength, my power, and the source of my existence and my identity on this land.

You are the One who gave me life, to You I shall return, and You will bring me back to life after death. Only to You, I belong, and only to You, I will return, Oh my beloved Friend, the All-Knowing, Allah! Help me and save me; You know my flaws and my good actions; Only You are the One, who does Justice.

The All-Observing Witness, the Universal Trustee, and the Embodiment of Truth My Allah, I love You dearly, and only want You! Oh! The Resurrector, the Awakener, the Most Glorious One. Oh my Beloved Allah, the Most Loving, the Most Affectionate, I know Only You hear me!

Ya Allah, the Judge of Judges, the Wise, the One Who is always accurate in His actions! I need your assistance! Your judgment is always exact. Your judgment of me is true and correct; Oh Allah, I address You by every name, You have chosen for Yourself.

You are the One who is attributed with greatness of Power and The Glory of status. I know You are mine and I am Yours, The Sublime One, The Beneficent. I surrender to you, my Lord! I have no power, and You, the All-Powerful Creator, are my dearest friend and strong supporter.

The One on whom I rely, the One who Loves me unconditionally, You are the Keeper, the Guardian, the Feeder, and the One with the Power. You feed the birds, fish, humans, animals, and all living things; You and I are not two; we are the One! I am Yours, and You are mine.

You are the Preserver and Protector, the Appreciative, The One who rewards great for a little obedience. Oh! My Lord, You are all-Powerful, and I am nothing without You. Please help and strengthen me, pour Your Noor (light) into my heart, and Cleanse it with the water of Love.

My Allah, I'm tired of this world. I see people dying of hunger and poverty, and I see fellow humans committing atrocities. Allah, my Allah! You are The All-Knowing One! If you don't help us and lead us, We'll be nothing!

The All-Seeing, All-Hearing, Elevating One, Exalter, Supreme Bestower, Oh, the Great Forgiver, and All-Prevailing One! The Perfect Artist, One who molds His creations into many shapes and images.

The Mighty One, the Guardian, the Faith Infuser. The Most Holy, the Most Sacred, The All-Powerful King of Kings, Ya Allah, my Peace Giver! Listen to me, I'm calling you with such affection with all your lovely names.

You are the only One who hears me when no one else does. The Sustainer, Opener of the Hearts, and the Only Provider My Lord, I just ask for your help and mercy. I just have You, and You are sufficient for me.

Oh, Allah, the Subtle One, the Most Gracious, The One who treats His servants with kindness. The One Who Responds, Who Is All-Embracing, Who Is Knowledgeable

The Firm One, the Loving One, the Strong One, the One Who Never Tires. The Creator of all that exists. I seek your help for me and my fellow humans. Oh, my Protecting Friend, my Supporter, I pray for good health, For the goodness of this world, and the Next.

The Worthy, the Only-Laudable One! The Creator, the Restorer, and The Self-Existing One, on whom all others rely. The Alive, the Eternally Living One, the Sole Provider, The Omnipotent, The Dominant. Oh! The Supreme Authority Holder— I've knocked on your door because I know you never send me back empty hands.

Oh, the Source of All Goodness, the Righteous One, The One who is kind to and loves His creatures. Forgive me, O Ever-Acceptor of Repentance; I surrender.

You, the Eternal Possessor of Sovereignty, are the One Who Judges Justly. The Gatherer, The Possessor of Majesty and Honour — You are the One who will gather all the creatures on the Day of Judgment.

The Bestower of Sufficiency, The Enricher, Purest prime Light, the One who guides, The Bestower of Sufficiency, The Enricher, The purest prime Light, the One who guides.

Allah, the One who waits for sinners to repent! You, the Possessor of the Kingdom, Give the power to whom you will and take it from whom you will. You bring the living out of the dead and the dead out of the living. I believe in You; there is no force or might other than Yours, My Allah!

I've turned to you, Allah, and I'm praying for your support and guidance. I rely on you in both my joy and my sorrow. I call to you in silence, and you hear and respond to the sound of my all prayers.

You are the only God, and I love you. Ya Allah, the All-Forgiving! Please forgive me and help me. Only Your name shines a light in my chest, removing my misery and agony. I ask for your forgiveness, just your guidance; I have no one but You; I am the richest! I have You, my most Powerful friend!

Dear Allah, bless me, my family, my friends, and everyone reading this with your infinite blessings, and Give us good health, prosperity, and protection. Shine Your Light on us and Show us the right path. Ameen!

For prayer is nothing else than being on terms of friendship with God. — Saint Teresa of Avila

#allah #islam #satisfaction #happiness #muslim #deen #duaa

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basicsofislam · 4 months ago

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ISLAM 101: MISFORTUNES AND DISASTERS: Part 2

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.

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tawakkull · 11 months ago

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ISLAM 101: Spirituality in Islam: Part 209

God and the Truth of Divinity

The sacred term Allah (God), which is also referred to as the Word of Majesty or the All-Supreme Name in the sense that it is the Chief Divine Name comprising all other Names, is the proper Name of the All-Majestic, All-High Divine Being, Who introduces Himself to us with His All-Beautiful Names and draws a frame in our minds with all His Attributes of Glory so that we may have knowledge of Him; He is the All-Sacred One called by all His Names and the All-Glorified One described by all His Attributes of Perfection, and it is He Who is the sole, peerless Sovereign on the Thrones of Divinity and Lordship. As also stated by Sayyid Sharif al- Jurjani,[1] the all-blessed word of God is the proper Name of the Divine Essence as God, (from the viewpoint of His absolute Uniqueness and His total detachment from the created). According to the scholars of the basic principles of the Religion and the religious methodology, Allah (God) is a proper Name particular to the Divine Essence exclusively. Known also as the Name of Majesty and the All-Supreme or Greatest Name, this all-blessed Word is particularly mentioned as the Greatest or All-Supreme Name.

All the other Names belonging to the Divine Being are descriptive names or the names or titles that function like attributes, while the word Allah (God) is the Name of His Essence (Dhat), and comprises all the other Names directly or indirectly. That is to say, if a person declares their belief with the expressions such as “There is no deity but the All-Holy and All-Pure,” or “There is no deity but the All-Compassionate,” or “There is no deity but the All-Glorious with irresistible might,” and so on, they have not declared their belief properly, as none of these Names wholly designate the Divine Being, Who is known by all His Names and recognized by all His Attributes. One who declares their belief only with such expressions knowingly or unknowingly attempts to restrict the infinite sphere of Divinity and Lordship to the areas of the manifestations of the Names the All-Holy and All-Pure or the All-Compassionate or the All-Glorious with irresistible might, thus trying to make the infinite finite or the all-encompassing encompassed in one respect.

The All-Majestic, All-High Being Who is called by the all-sacred Name God[2] is the unique source of the truths of humanity, the universe, and things, and their ultimate, unique origin and ultimate, unique, primary cause. He is the Necessarily Existent Being Who exists by Himself. All our studies of the outer and our inner worlds demonstrate this fact. There is not a single thing in the universe that does not have multiple indications of the All-Sacred One Who is called by the Name of Glory, God. It can be said that the All-Sacred Name God exists inscribed both on the face of every thing and being and on the visage of the universe as a whole. However, this truth is more manifest and more clearly eligible in the physical and metaphysical face of humanity. As Imam ‘ Ali[3] said, a human being does not comprise a small, physical body; a human being is the miniature, the most precious copy of the whole universe; the human contains the entire contents of the universe and bears witness to the Divine Being as loudly as the entire universe. With all our states, we human beings demonstrate the All- Initiating; with all aspects of our lives we exclaim that we are dependent on Him. With the outer and inner dimensions of our existence, we proclaim Him.

It is utterly unreasonable, contrary to the perceptible reality, and an unfortunate deception in the name of a scientific approach not to attribute existence, including humanity and the universe, to the Divine Being. Any existence which is not attributed to the Divine Being is groundless, meaningless, and void; any knowledge or sciences that are not connected to Him are mere delusions and illusions, any studies or analyses that do not lead to knowledge of Him are fruitless and in vain, and discussions or conversations that do not generate love of and closeness to Him in the human consciousness are useless.

It is a fact that all existent things tell us about Him with countless tongues and that the human conscience always reminds of Him with profound sensations, perceptions, and inclinations particular to it. Whenever with our physical or spiritual sensations we turn to this world of exhibition—the outer world, this book of existence, and our inner depths, we always listen to melodies about Him and are aware that we subsist by Him. God is an All-Transcendent, Peerless Existent One Who expresses Himself with everything He creates and Who makes His existence felt through our consciousness with countless tongues, and thus reminds us that He is ever present everywhere, despite His absolute freedom from time and space. All visible and invisible realms of existence loudly proclaim His Divinity and Lordship, telling us that He is worshipped because of His Being. God has absolute right to be worshipped and is rightfully besought due to His being God. For this reason, worshipping Him with praise, thank, exaltation, adoration, glorification, and devotion is our duty and His right.

As for the false deities which humans manufacture and worship, they can never be God or be substituted for Him. Humans have deified the sun, the moon, stars, seas, rivers and so on, and worshipped many false, artificial, fabricated deities, adoring thousands of fleeting, death-bound and essentially impotent things or beings. By following these and offering worship to them, human beings have actually disrespected their own selves, their spirits and their essential nature. When they have rejected them all and turned to the Absolute, True Worshipped One, they have been saved from being debased beings and discovered their own selves through the values God has bestowed on them.

Since whatever human beings have worshipped other than God has no existence by itself and owes its own existence to God, it has emerged as the product of misguided thought and has in turn disappeared with sound logic and reasoning. Misguided thought and false belief, which have appeared one after the other, have also disappeared and been forgotten one after the other, and the final say has always remained with the All-Sacred Being, Who is absolutely free from any phenomenon that can be attributed to the created, such as coming and going or appearance and disappearance. Even though some false deities have temporarily dominated the minds of a great many people and polluted them over the course of history, the human innate recognition and admission of the Creator, the True Worshipped One, which is regarded as the inherent riches and depths of human conscience, has driven away all products of illusions and delusions; as a result human beings have turned to the All-Majestic, All-High Being, Who is the Owner of the All-Beautiful Names and All-Exalted Attributes. They have turned to Him once more after every epoch of misguidance because there is no other source of power or riches that can support or satisfy the human consciousness other than Him. Anything or any being which cannot meet this great, intrinsic need of humanity can never be deserving of worship and cannot be a deity. And there is no question that such a being is not deserving of worship, which is absolutely due to the All-Sacred One called by the All-Beautiful Names and described by the All-Sacred Attributes; indeed, they cannot even be intercessors between Him and humans.

Neither Divinity nor Lordship ever admits a partner. The One Who has the absolute right to be worshipped is One and Unique. The different events, states, and circumstances that we observe are results of the different manifestations of God’s different Names and Attributes. The truth of the absolutely True One or the Ultimate Truth is free from whatever is related to quality or quantity. Moreover, He is neither a substance nor something accidental, but is absolutely free from all features and defects that are particular to corporeality. In the following poem in which he portrayed the creeds of Islam, the respected Ibrahim Haqqi of Erzurum expresses this point very beautifully:

There is no opposite, nor peer, of my Lord in the universe; He is the All-Transcendent and exempt from having a form. He has no partners and He is free from begetting and being begotten; He is Unique, having no equals— these He mentions in Suratu’l-Ikhlas. He is neither a body nor a substance, nor is He an accident,[4] nor of matter. He does not eat and drink, nor is He contained by time. He is absolutely free from change, alteration, and transformation, and from colors and having a shape as well— These are His Attributes in the negative. He is neither in the heavens nor on the earth; Neither on the right nor on the left; neither before nor after; He is absolutely free from any direction. So He is never contained in space. As the respected Ibrahim Haqqi says, God is neither a body nor a substance; nor is He a compound or a composite, a divisible being, or a part, nor does He have a form or shape or any other feature that is attributed to the created. He is the First, the Last, the All-Outward and the All-Inward—He is the All-Inward, more inward than anything inward in His manifestations, and the All-Outward, more outward than anything outward in His being hidden. As He has no physical contact with anything in His Acts, He is also exempt from having or using any instruments in pronouncing His will or decrees.

We know Him by His hundreds of Names, such as the All-Merciful, the All-Compassionate, the All-Unique of Absolute Oneness, the Eternally Besought One, the All-Independent Single One, The All-Living, the Self-Subsisting (by Whom all subsist), the Eternally Existing One with no beginning, the All-Powerful, the All-Knowing, the All-Hearing, the All-Seeing, the All-Glorious with irresistible might, the All-Compelling, the All-Gracious and All-Beautiful, the All-Majestic, the All-Great, the All-Generous, the All-Pitying, the One Who has exclusive right to all greatness, the Divine Being, the Master, the Sovereign, the Lord, the All-Wise, the All-Speaking, the Creator, the All-Providing, and so on; we know Him by his dozens of Attributes, such as Life, Knowledge, Hearing, Seeing, Will, Power, Glory, Wisdom, Grandeur, Compelling, Being Eternally Existent with no beginning, Speech and so on. However, we can never claim that We know or that we are able to know Him perfectly; rather we must sigh with the admission: “We have not been able to know You as knowing You requires, O the All-Known,” and seek refuge with the consideration: “(The admission of one’s) incapacity to perceive Him is perception itself.” God cannot be perceived or comprehended for He is the All-Encompassing One impossible to be comprehended. Therefore, claiming that He can be comprehended means claiming that the One Who is the All-Encompassing can be encompassed at the same time, which is clearly a contradiction. Furthermore, all the Names that are derived from certain verbs which express His Acts are not sufficient, individually or collectively, for us to be able to perceive His Essence. Logic and reason can attain knowledge of the Maker of Glory in the shade of the All-Beautiful Names only to the extent that He wills and allows this. This is all of the knowledge we can acquire concerning Him. How well the famous German poet said:

Whatever we say about Him, perception of the Essence of the All-Holy Creator is absolutely impossible. Human beings can only have some ambiguous feelings and conjectural ideas about the Divine Essence. We continuously feel and experience the existence of God both in our spirits and in nature. Therefore, what does it signify whether we know His Essence or Essential Nature or not? Even though we mention God with hundreds of Names and unique Attributes, our descriptions will fall far short of expressing the truth. Seeing that the Supreme Existence, Which we call Divinity, expresses Itself in multifarious manifestations —not only in human beings but also in all major and minor events and states in the universe and the rich, restricted bosom of nature—then to what extent can human description of such a Being be sufficient?

We must be utterly respectful of Him and self-possessed on our account. This must be the reason why both the greatest of theologians and many Sufis have preferred mentioning God with the pronoun “He.” For there is limitless profundity and comprehensiveness when one avoids describing Him with any Attribute or Name. The pronoun “He,” free from the restriction of any specific Attribute or Name, is a mysterious word which comprises all of His Majestic and Gracious manifestations, His All-Beautiful Names, and His Attributes of Glory. It must be because of this comprehensiveness that, provided we refer to Him by the word “He”, there are those who regard “He” as being God’s All-Supreme Name. I think it is more proper to regard it as the All-Supreme Name in expressing His Unity in the fullest terms possible.

When we consider the Divine Being from the viewpoint of His Uniqueness or absolute Oneness (ahadiya), we mean or refer to the Pure Essence without taking His Names or Attributes into consideration. When He is approached from the perspective of His Unity (wahidiya), He is considered together with His All-Beautiful Names and Attributes of Glory. At this point, human consciousness considers God along with all His works, Acts, Names, and Attributes; this means sensing the sphere of His Lordship.

Calling the rank of the truths of True Existence the sphere of Divinity is because this expression refers to the Necessarily Existent One as the All-Holy, Pure Essence. The All-Supreme Name Allah (God) is the proper title for this rank. Divinity in this sense is the title of a transcending truth that is observed on account of Its works and which is known but cannot be encompassed with Its decrees, judgments and principles. Our knowledge and perceptions concerning Divinity consist only of some of Its characteristics. This knowledge is never sufficient to attain complete knowledge of this sphere, for there are so many other exalted Attributes about Which we cannot have knowledge; complete knowledge and comprehension of Divinity requires knowing all of these Attributes and this is not possible for human beings to achieve.

From another point of view, on account of the vastness of Its manifestations, Divinity also encompasses the decrees, judgments and principles of the areas of manifestations that belong to the spheres of Divine Uniqueness or Oneness and Unity, in the sense that every thing or being is given its due. Just as all universal or particular bounties and favors pour forth from that sphere, so too are all thanks given and all acts of worship done in return for those bounties and favors directed to it.

Furthermore, Divine Uniqueness and Unity have another aspect which is related to the All-Holy, Purely Divine Essence. On account of Its mirror in which It is reflected, Divine Uniqueness or absolute Oneness has been expressed as: “God was and there was nothing else besides Him,”[5] while Divine Unity has been interpreted in the sense of Everything is perishable (and so perishing) except His “Face.” His alone is judgment and authority, and to Him you are being brought back (28:88). While the former refers to God as eternal having no beginning, the latter refers to Him as eternal having no end. According to this approach, since the rank of Uniqueness relates to the Pure Essence, this Uniqueness has been accepted as having precedence over the rank of Unity, Which is considered together with the Names and Attributes. As for Divinity, It has precedence over both Uniqueness or Oneness and Unity, for It has the transcending characteristic of giving everything its due and restoring every right in the vastness of all realms of contingency, and the rank of All-Mercifulness (ar-Rahmaniyya), which is regarded as the horizon of the initial manifestation of all Divine Names and Attributes, has been considered as Its area of unfolding. The proper title of this rank is the All-Sacred Name the All-Merciful (ar-Rahman), to Which are referred the Names of the Divine Essence such as the All-Unique of Absolute Oneness, the One of Unity, the Eternally Besought One, the All-Holy, and the All-Supreme, as well as such Attributes of His like Life, Knowledge, Hearing, Seeing, Power, and Will.

The rank which encompasses God Almighty’s Names, Attributes of Glory, and wise Acts has been called the sphere of Divinity on account that He is—and is accepted as—the Divine Being Who is Absolutely Deserving of Worship, while the rank which relates to the Name the Lord and draws attention to His being— and being accepted and obeyed as—the Lord has been designated as the sphere of Lordship. The statements of the Qur’an concerning both of these spheres are explicit and decisive. The Qur’an tells us to believe in God as both the One of Divinity and the One of Lordship. For example, on account of describing God Almighty with His Attributes of Perfection that are inherent in His Essence and declaring Him to be absolutely free from any attributes of defect, Suratu’l-Ikhlas (Sura 112) emphasizes the Unity of Divinity or God’s being the Unique One of Divinity. While Suratu’l-Kafirun (Sura109) pronounces that worship and adoration are particular to God exclusively, Who has no partners, rivals, or equals, and therefore emphasizes the Unity of God as the All-Worshipped One. Suratu’l-Fatiha (Sura 1) teaches and stresses both the Unity of Divinity and the Unity of God’s being the All-Worshipped One and the Unity of Lordship.

If the Qur’an is studied from these aspects, it can be seen that in almost all of its chapters it teaches and emphasizes these kinds of Unity. The verses which tell us about the Names, Attributes, and Acts of God Almighty point to the “ Unity of the Source of revealed knowledge” or the “ Unity of Divinity,” while the verses that are concerned with worshipping God Who has no partners, rivals, or equals refers to the “ Unity Which demands worship and relates to will-power” or the “ Unity of Lordship.” The Unity of Divinity has also been interpreted as the confirmation and conviction that whatever our Prophet taught and conveyed to us is true, while the Unity of Lordship means the fulfilling of all Divine commands with the utmost sensitivity and refraining from whatever has been forbidden.

That which we have been trying to explain from the beginning consists of only some pieces of information and is in no way sufficient to express God or to be a translator of the truth of the Ultimate Truth. To date, thousands, perhaps, millions of people have tried to relate about the Essence of the Ultimate Truth and to describe Him based on their inspirations—May God reward them for their efforts! The excitement of the heart, the tears and the ink of the pen have cooperated numerous times to describe Him, but every time everything has been entrusted to the realms beyond and those further beyond, and self-possession has been preferred. What is most proper to do in this respect must be to remain content with His Own particular descriptions and instructions, saying:

How can it be possible to describe the All-Protecting Owner! What is proper is not to attempt to describe Him. If the goal and result of all these attempts to know God and to make Him known is our servanthood to Him, our love of Him, and our pleasing Him, then we should pursue these with our outer and inner senses and our faculties to try to reach our goal. He has never disappointed those who have turned to Him with love and attachment and He has never abandoned those who come to His door, or left them unrewarded.

The meaning of servanthood is explicit, and there are two aspects of “love of God.” The first is loving Him, while the other is being loved by Him. Mentioning these two aspects, the Qur’an says: God loves them, and they love Him (5:54). That is to say, God Himself and His servants both love and are loved. This love is certainly different from the love we feel for other people. God’s love of His servants is being pleased with them and favoring them with a happy end, while the believers’ love of and yearning for Him is on account of His being the sole Source of all beauty, perfection, favor, as well as all gifts, bounties, and bestowals.

Loving Him and feeling attachment to Him is something from among His gifts and favors. For this reason, being a translator for others who resembled him, a saintly friend of God is reported to have said: “I thought that I knew, loved, and was seeking Him; I thought I was pursuing His good pleasure. But later I came to realize that I had been following Him in His mentioning, loving, and seeking me.” That is, we know, love, mention and seek Him because He makes us know, love, mention and seek Him.

The respected Junayd al-Baghdadi expresses the same reality as follows: “I have known God by God Himself; also by God Himself or through the messages of His Messenger have I come to know the true nature of all other than Him.” No matter with what Attributes He has described Himself through His inspirations and Revelations on different wavelengths, He is the All-Transcending One describable only with those Attributes, and no matter with what Names He refers to Himself, He is the All-Sacred One Who is called by those Names. Neither does His Essence or Essential Being resemble other beings, nor are His Attributes like the attributes of others. He is the First and there is none preceding Him and there is no time preceding Him; He is the Last and He makes our consciousnesses aware of eternity and His being eternal.

Saintly friends of God have advanced toward the mysteries that belong to Him through the manifestations of His Acts in the outer and inner worlds, and then through the manifestations of His Names, and then through the manifestations of His Attributes, and then through the manifestation of His Essence. They have crowned their immaterial, invisible journey with certain kinds and degrees of visions of Him that they have attained by means of the favors and regards with which they have been honored. They have made great efforts to be able to experience manifestations of His Essence with great yearning, sometimes sighing and weeping for their pitiable states during their journey, and at others rejoicing with the breezes of nearness to and familiarity with meeting Him. They have criticized and supervised themselves in great shame before Him, paying at His door their most humble respects, and continuing their journey half-dead and half-alive. How beautiful is the following description of these experiences:

I was ashamed of myself in the realm of love; turning to my body, soul, and heart, I reprimanded myself. I leveled to the ground the building of self on the path of love; O Nigari,[6] I destroyed my physical existence for the treasure of His love. In a poem in his Diwan-i Kabir, the respected Mawlana Jalalud- Din ar- Rumi speaks about love for God as follows:

It is incumbent upon lovers to search for the Friend. Like a wild flood, rubbing their faces against the ground and striking their heads against rocks, they should run until they reach the Friend’s river. Actually, it is He Who both wills and chooses. We sometimes go toward the Friend’s river babbling like a running water, and sometimes remain kept in His pitcher like standing water. And other times come when we boil like an earthenware pot on fire.

What those who know Him should do is to advance, babbling like water and weeping day and night. If those who do so are also able to read accurately whatever there is around them, they will one day be rewarded abundantly with knowledge and love of Him and be able to realize the true purpose of their existence.

O God! I ask You for resignation after calamity or any of Your decrees or judgments concerning me, the coolness of life after death, the pleasure of observing Your Face, and the zeal to meet You without suffering the harm of anything harmful, or any misleading intrigue and mischief. And bestow, O Lord, blessings and peace on the Inaugurator and Seal of Prophethood, on his Family and Companions, may God be pleased with them all.

[1] Sayyid Sharif al-Jurjani (d. 1413): One of the leading theologians of the 15th century. He visited Istanbul in 1374, and upon his return, in 1377, he was given a teaching appointment in Shiraz. Sharhu’l-Mawaqif is his most famous work. [2] In this translation God is always used to mean Allah. [3] Imam ‘ Ali is ‘ Ali ibn Abi Talib (606–661): One of the first four to embrace Islam and one of the greatest Companions of the Prophet Muhammad, upon him be peace and blessings, and his cousin and son-in-law, as well as the last of the four rightly-guided Caliphs. He was renowned for his profound knowledge, deep spirituality, and great courage, for his sacrifices for God’s cause, and for his eloquence. [4] Accident in philosophy means something which is added to a substance or into which a substance grows or develops over time. It is therefore not a substance. [5] Related from the Prophet, upon him be peace and blessings, in Ibn Hajari’l- Asqalani, Fathu’l-Bari, 6:289; al-Alusi, Ruhu’l-Ma‘ani, 9:106. [6] Seyyid Mir Hamza Nigari was a Sufi poet from Azerbaijan. He wrote lyrical poems to express God’s love.

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

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loverandservantoftheahlulbayt · 1 year ago

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🍃🕊🍃 Question 22: The Original Sin of Adam and Eve

Question: Did Adam commit a sin? What about the question of the infallibility of the Divinely sent prophets?

🍃 Brief Answer

In reply to the above question, three issues must be examined. However, it is necessary to note the fact that the absolute infallibility of the infallibles (ع)—i.e., the prophets and the Imams—is the consequence of their luminous and lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the perfect manifestations and the clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the form of their souls were moulded by both of the Divine arms—i.e., Divine Beauty and Majesty—and so they were taught the reality of the Divine Names and Attributes in pre-eternity in the world of the Unseen. They have always enjoyed the friendship of God, the Exalted; they see themselves in the perpetual presence of God, and it is precisely this sense of presence that precludes the committing of sin, although they are still capable of it.

As regards the question of the infallibility of the prophets (ع), there are conflicting views among Muslim sects. However the main positions can be organized into five groups:

1. The prophets (ع) are infallible vis-à-vis the major sins but might commit the minor sins. Moreover, they are bestowed with infallibility at reaching adulthood. This is the view espoused by the majority of the Mu’tazilites.

2. They are infallible vis-à-vis the deliberate perpetration of sin but are prone to the inadvertent commission of sin. Moreover, the prophets are bestowed with infallibility after being appointed to prophethood. This view is held by Abu ‘Ali Jiba`i.

3. The prophets are infallible vis-à-vis all sins except those committed inadvertently. They will, however, be punished for such sins, although the common folk are not liable in such cases. This discrepancy is due to the height of the prophets’ spiritual station. This view is embraced by Nazzam and those who follow his school of thought.

4. Prophets are susceptible to the commission of sin, any type of sin, whether major or minor, and whether intentional or unintentional. This is the view embraced by Hashawiyyah and a number of the traditionalists (ahl al-hadith).

5. Prophets are absolutely infallible in regard to all types of sin, whether major or minor, and whether intentional or unintentional. This is the view espoused by the Imamiyyah, the Shi’ites. According to the Shi’ite school of thought, the prophets are endowed with infallibility even before they are appointed to prophethood. The only negative deed that they might perform is acting in opposition to what is encouraged (but not mandatory) or what is more meritorious.

The Imamiyyah support their belief by a number of arguments, three of which will be mentioned here.

1. If they were to commit sins that would indicate their inferiority to the lowest of people, as the knowledge which they possess of the Creator is not available to others. Hence, considering the knowledge which has been bestowed to them regarding Allah (awj) and the reality of sin and disobedience to the command of the Lord—if they were to sin, they would be the most sordid of sinners.

2. The commission of sin by the prophets would pose a dilemma to the believers. For, as Divine messengers they aught to be obeyed, but as sinners, their obedience would not be permissible. Thus such a scenario would entail the coincidence of obligation and prohibition, i.e., the concurrence of two opposites, which is impossible.

3. The purpose of the Divine mission of the prophets is to serve as exemplars to be obeyed, to instruct their societies, and to dissuade the believers from sin. If the commission of sin be possible for the prophets that would translate into their people’s lack of trust in them—a trust which is necessary in order to advance their mission, hence defeating the purpose of their mission. And such is unbecoming and thus impossible in respect to the Wise Lord.

The infallibility of the prophets and the Imams (ع) derives from their complete knowledge and direct witness of the unseen realities (which is due to their Divinely inspired theoretical intellects) which prevents them from committing sin (and this aspect can be attributed to their Divinely reinforced practical intellects). In this light it becomes clear that their infallibility is a volitional matter due to their Divine knowledge of what is permissible and what is not and of vice and virtue.

The second issue is the location of Adams’s (ع) residence prior to his banishment to earth. Was it the promised Paradise of the Hereafter or a terrestrial heaven? Some are of the opinion that it was the promised Paradise. Although Paradise does not accommodate obligation, but this does not pose a problem in the case of Adam and Eve (ع), for the eternal residence in Paradise is the result of acquired eligibility, which was lacking in their case.

But there are several problems with this view. Firstly, if he resided in Paradise which does not accommodate obligation, then why does the Qur`an state that he disobeyed Allah (awj)? And how was Satan capable of disobedience? Secondly, if it were Paradise, then Satan would not have had access to it? Thirdly, the consumption of all the bounties of Paradise is permissible and Allah (awj) does not prohibit anything there, while Adam (ع) had been prohibited from eating the fruit of the forbidden tree.

Therefore, it seems that the correct view is that he was in a terrestrial paradise. This view is actually substantiated by hadiths which specify that it was a garden in this world, pointing out that Adam and Eve (ع) would even witness the setting of the sun and the moon. There are however contradicting hadiths indicating that the place of their residence was in a heavenly location. This contention is corroborated by the usage of the word hubut in speaking of the banishment, which denotes descending from a higher level to a lower level.

The third issue is in regard to Adam and Eve’s (ع) deed: whether they committed a sin or not? There are three positions on this question, two of which are the more important. The first position is that, firstly, it was a minor sin, and secondly, it preceded Adam’s (ع) prophethood, and hence the station of prophethood was not violated. Several reasons have been cited in support of this position, among them: the verses that deal with this issue clearly indicate the sinful nature of the deed, for the word ‘isyan occurs in them, which in the Qur`an is employed only in the sense of sin. Moreover, there is no reason to believe that the command addressed to Adam prohibiting the consumption of the fruit in question (“la taqraba”) was an advisory warning. And furthermore, it does not make sense that Adam (ع) repented on account of disregarding an advice.

The other position—which seems to be the correct one of the two—is that Adam (ع) was in fact a prophet when committing the deed in question, for Jibra`il would visit him and the visitation of Jibra`il indicates prophethood, for he does not visit anyone but prophets. This point is strengthened by the fact that Allah (awj) taught Adam (ع) all the “names” and it was only he that knew them and not even the angels had that knowledge. On that account, Adam (ع) was appointed teacher to the angels, bestowing to them the knowledge of the “names”. All these incidents were prior to Adam’s (ع) eating from the forbidden tree. Hence, it can be inferred that Adam (ع) was in fact a prophet when he committed the deed in question.

The problem is that according to the Shi’a school of thought, prophets are absolutely infallible and are even free of minor sins. Thus, the prohibition must be interpreted as an advisory warning and so Adam’s (ع) guilt was neglecting that which was more meritorious. But since prophets are at a high station of Divine knowledge, they are guilty even in the case of neglecting what is more meritorious. This is witnessed also in the stories of Yunus (ع) (when he became angry with his tribe and lost all hope in guiding them and so abandoned them without asking permission from Allah (awj), whereat Allah (awj) confined him to the belly of a whale, where if he had not become contrite and repented, he would have remained till the Day of Judgment)1 and Yusuf (ع) (when he sought help from an inmate instead of Allah (awj) for deliverance from prison).

Although it should be noted that neglecting the more meritorious of deeds does not warrant punishment in the case of the ordinary people, for “The righteous deeds of the good folk are the sins of those brought nigh to Him.” It is for this reason that the midnight prayer was obligatory for the Prophet while it was an encouraged act for everyone else. It is thus that the laypeople’s performance of rituals, which is fraught with distraction and negligence, is inappropriate in the case of the prophets of Allah (awj).

According to this position, ‘isyan must be construed as “opposing the word of the Lord”. “Word” could either apply to what is obligatory or otherwise something just encouraged. Hence, the claim that the usage of ‘isyan in the sense of ignoring that which is encouraged is inaccurate loses ground. Furthermore if in fact ‘isyan literally denotes disobeying a command, in this case because of the presence of irrefutable proofs it must be interpreted accordingly.

The word ghawa in the verse in question2 denotes harm and loss, for if Adam (ع) had abstained from eating from the forbidden tree, he would have deserved a great reward. And repentance in his case was not for redressing a sin, rather for a deed that was unbecoming of his status. This must be complemented by the fact that repentance is not always for rectifying a sin. It is, however, always efficacious in severing the chains of bondage to other than Allah (awj), thus meriting a great reward, although one might not be sinful.

But as regards to why he was not banned from consuming the forbidden tree after banishment or as to whether he regained his original status, first the meaning of the “tree” and its consumption must be understood. There are two possibilities as to the meaning of the “tree”: It was either a concrete plant—such as wheat, fig, camphor, etc.—or a spiritual reality. In the latter case, it could not have been the “tree of knowledge” as some have contended, for he was the most knowledgeable creature after Allah (awj), to the extent that he became the teacher of the angels.

Another possibility is that it was the tree of jealousy, which would have to be understood as an inclination toward a positive thing owned by someone else, not the prevalent form of jealousy, for it would be in conflict with the status of prophethood. It has been suggested that his jealousy was in seeing the status of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع) and realizing his inferiority. This is a more likely possibility as jealousy is even now a detestable trait condemned by God. It has been stated in a hadith that jealousy devours one’s faith even as fire consumes a cotton ball.

If however the “tree” refers to a concrete tree, it must be said that it is not wrong for the ruling on a subject to be different in differing times and locations. For instance, in the very early years of Islam, Muslims were directed to pray facing Jerusalem. That changed later on and they were commanded to pray facing the Ka’bah.

Or consider the case of consuming the corpse of an animal not slain according to the prescribed rite, where in normal circumstances it is forbidden while it has been allowed—or depending on the case obligated—in the case of an emergency to save a starving person from death. To turn back to the story of Adam (ع), eating from the forbidden tree was prohibited in that particular time and place but permissible at other times and locations. Furthermore, if Adam (ع) was banished to earth, it was as the direct result of eating from that tree, and so that deed was injurious only in the celestial realm and not on earth.

We would like to close this essay by noting that if the dear readers are interested; this topic can be pursued at a higher level.

🍃 Detailed Answer

In order to arrive at the answer, a few preliminary points must be considered. It must first be pointed out that the Divine prophets and their deputies enjoy lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the complete manifestations and clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the forms of their souls were moulded by the might of both of the Divine arms—Beauty and Majesty—and were taught the reality of the Divine Names and Attributes in the pre-eternal world of the Unseen.

The second point that must be addressed is in regard to the question of infallibility. There are a range of views in this regard, among them:

1. They are infallible vis-à-vis the major sins but are vulnerable to the minor sins;

2. They are vulnerable to both major and minor sins;

3. They do not commit sins intentionally but may do so by mistake;

4. They are absolutely infallible.

The final view, which is the correct one, is that of the Shi’a and is supported by a variety of reasons, one of which is that if they were vulnerable to sin, it would defy the purpose of their mission, for in that case the masses would not be willing to trust and follow them; such a scenario runs contrary to the wisdom of the Omniscient Lord.

Now the cause of their infallibility is their all-encompassing knowledge of obedience and disobedience, of what is permitted and what is forbidden, and generally speaking of vice and virtue (or in a word, their theoretical intellect) that keeps them from sinning (which is carried out by the faculty of the practical intellect).

A relevant question in the context of Adam’s (ع) sin is where Adam (ع) resided before banishment. It could not have been the promised Paradise; for, firstly, as asserted in the Divine Text leaving Paradise is not possible; secondly, Satan is not allowed in Paradise, and finally, there are no restrictions on the consumption of any fruit in Paradise.

The last point meriting mention in this context is in regard to the nature of Adam’s (ع) error. One of the posited explanations is that it was not a sin but a neglect of what was more meritorious (tark awla); for, firstly, prophets are infallible; secondly, considering the lofty station of the prophets, it would not be inappropriate for them to be upbraided on account of neglecting what is more meritorious—hence, the adage, “The righteous deeds of the good folk are the sins of those brought nigh to Him;” thirdly, neglecting the more meritorious has in fact occurred among the prophets—as in the story of Yunus (ع)—and so is a likely possibility.

But as to the question of why Adam and Eve (ع) were not forbidden from the consumption of the forbidden fruit on earth as they were in the Garden of Eden, there are several possible explanations. It is possible that the forbidden tree was an actual tree, a plant, the consumption of which entailed banishment from the heavenly life that they were enjoying, and as such there would have been no reason for the prohibition of that tree on earth. And as elucidated in the appropriate place, religious directives vary based on location, time, and other particular circumstances.

Another possibility is that the tree in question was a spiritual reality. In this case, that tree was either the tree of knowledge, which is of course not defensible as it is contradictory to definitive Qur`anic and traditional principles. For, as related in the Qur`an, Adam (ع) was not only not restricted in the acquisition of knowledge but in fact he was taught all the “names” thus becoming the teacher of the angels.

Another possibility is that the tree is a metaphorical allusion to the trait of envy. Of course since Adam (ع) was a messenger of God, the envy in question should be construed as a sort of longing, possibly a longing for the spiritual station of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع). Also in this context it may refer to the condemnation of jealousy before entering this world.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Anbiya (21), (Verse 87)

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنتُ مِنْ الظَّالِمِينَ

2. Surat Taha (20), (Verse 121)

فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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wisdomrays · 1 year ago

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God and the Truth of Divinity: Part 1

The All-Majestic, All-High Being Who is called by the all-sacred Name God is the unique source of the truths of humanity, the universe, and things, and their ultimate, unique origin and ultimate, unique, primary cause. He is the Necessarily Existent Being Who exists by Himself. All our studies of the outer and our inner worlds demonstrate this fact. There is not a single thing in the universe that does not have multiple indications of the All-Sacred One Who is called by the Name of Glory, God. It can be said that the All-Sacred Name God exists inscribed both on the face of every thing and being and on the visage of the universe as a whole. However, this truth is more manifest and more clearly eligible in the physical and metaphysical face of humanity. As Imam ‘ Ali said, a human being does not comprise a small, physical body; a human being is the miniature, the most precious copy of the whole universe; the human contains the entire contents of the universe and bears witness to the Divine Being as loudly as the entire universe. With all our states, we human beings demonstrate the All- Initiating; with all aspects of our lives we exclaim that we are dependent on Him. With the outer and inner dimensions of our existence, we proclaim Him.

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rabi-kabir · 2 years ago

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🇩🇪🇸🇦🇺🇲

🇸🇦 (سورة الإخلاص)

‏قَالَ رَسُولُ اللَّهِ ﷺ:

"أَيَعْجَزُ أَحَدُكُمْ أَنْ يَقْرَأَ فِي لَيْلَةٍ ثُلُثَ الْقُرْآنِ؟ مَنْ قَرَأَ ( اللَّهُ الْوَاحِدُ الصَّمَدُ ) فَقَدْ قَرَأَ ثُلُثَ الْقُرْآنِ"

📖 تفسير:

● "قُلْ" قولا جازمًا به، معتقدًا له، عارفًا بمعناه، "هُوَ اللَّهُ أَحَدٌ" أي: قد انحصرت فيه الأحدية، فهو الأحد المنفرد بالكمال، الذي له الأسماء الحسنى، والصفات الكاملة العليا، والأفعال المقدسة، الذي لا نظير له ولا مثيل.

● "اللَّهُ الصَّمَدُ" أي: المقصود في جميع الحوائج. فأهل العالم العلوي والسفلي مفتقرون إليه غاية الافتقار، يسألونه حوائجهم، ويرغبون إليه في مهماتهم، لأنه الكامل في أوصافه، العليم الذي قد كمل في علمه، الحليم الذي قد كمل في حلمه، الرحيم الذي كمل في رحمته، الذي وسعت رحمته كل شيء، وهكذا سائر أوصافه.

● ومن كماله أنه "لَمْ يَلِدْ وَلَمْ يُولَدْ" لكمال غناه

● "وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ" لا في أسمائه ولا في أوصافه، ولا في أفعاله، تبارك وتعالى.

🌿هذه السورة مشتملة على توحيد الأسماء والصفات.🌿

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والله أعلم

🇩🇪 Al-Ichlas [112:1-4]

Der Gesandte Allahs (ﷺ) sagte:

„Hält sich einer von euch für nicht dazu fähig, ein Drittel des Qurʾān in einer einzigen Nacht zu rezitieren?“ Wer rezitiert: ( Allahu-l-wahidu-s-samad ) dann hat er ein Drittel des Korans rezitiert“

📖 Tafsir [Koran-Exegese (Erklärung, Erläuterung)]:

● “Sprich” - eine entscheidende Aussage, an die du glauben und der du dir bewusst sein musst, “Er ist Allah (Gott), ein Einziger”, das bedeutet, die Einzigkeit ist auf Ihn beschränkt, Er ist Der Eine, Der Allein Vollkommenheit besitzt; Der die wunderschönsten Namen und vollkommenen höchsten Eigenschaften hat. Er ist einmalig und unerreichbar.

● “Allah-us-Samad” [Allah der Absolute Herr], den alle Geschöpfe brauchen. Alle Bewohner der oberen und tieferen Welt brauchen Ihn ganz dringend. Sie bitten Ihn um die Dinge, die sie benötigen und flehen Ihn in ihren Sorgen an, denn Er ist Vollkommen in Seinen Eigenschaften, Er ist der All-Wissende, Dessen Wissen vollkommen ist, Er ist der Nachsichtigste, Dessen Nachsicht vollkommen ist, der Barmherzigste, Dessen Barmherzigkeit vollkommen ist.

● Und Teil Seiner Vollkommenheit bildet “Er zeugt nicht und ist nicht gezeugt worden”, wegen der Vollkommenheit seines Reichtums [Er ist frei von jeglichen Bedürfnissen]

● “und Ihm ebenbürtig ist keiner.” Weder in Seinen Namen noch in Seinen Eigenschaften oder Taten. Er ist von jeglicher Unvollkommenheit weit entfernt.

🌿So erklärt dieses Kapitel die Einheit Gottes in den Namen und Eigenschaften.🌿

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Und Allah weiß es am besten.

🇺🇲 Al-Ikhlas [112:1-4]

the Messenger of Allah (ﷺ) said:

„Is any one of you unable to recite one-third of the Quran in one night? Whoever recited: ( Allaahu Al-Wahid As-Samad ) then he has recited a third of the Qur'an.“

📖 Tafsir [Qur'an exegesis (Explanation, interpretation)]:

● "Say" with certain faith, believing in it and understanding its meaning:

"He is Allah (God), (the) One" that is, He is the One and unique, to Whom alone belongs utmost perfection; to Him belong the most beautiful names and perfect, sublime attributes, and His deeds are far above any shortcomings; He has no counterpart and no equal.

● "Allah-us-Samad" [Allâh the Self-Sufficient Master. Whom all creatures need] to meet all needs.

The inhabitants of both the upper and lower realms are in the utmost need of Him; they ask Him for what they need and turn to Him regarding that which concerns them, because He is the only One Who is perfect in His attributes, the All-Knowing Who is perfect in His knowledge, the Forbearing Who is perfect in His forbearance, the Most Merciful Who is perfect in His mercy, Whose mercy encompasses all things... and so on with all His attributes.

● In His perfection, "He begets not, nor was He begotten" because He is completely independent of means,

● "And there is none comparable to Him" either in His names, attributes or deeds - blessed and exalted be He.

🌿This Surah refers to the oneness of the divine names and attributes🌿

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And Allah knows best.

#قران #شهادة #الله #إسلام #محمد #مريم #عيسى #آية #قرآن #دين #آدم #ادم #حواء #ثالوث #مسيح #يسوع #تبليغ #دعوة #آية #تفسير #شرح #الرسالة

#quran #tafsir #Allah #message #gott #koran #god #islam #jesus #mohamed #christmas #maria #koranverse #deen #aya #adam #eva #trinity #dreieinigkeit #berichte #verse #shahada

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quransunnahdawah · 4 days ago

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Allah Is The One & Only True Deity

Allah is the only true God

There Is Nothing Worthy Of Worship Except Allah

youtube

There Is Nothing Worthy Of Worship Except Allah

Allah is the only true Deity.

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing Tawheed is made up of three parts:.Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah is the only true God

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah is the only true God

Allah's indivisible unicity is Tawhid

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind.

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Tawheed - The first call of the Messengers

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'. Rejecting Taghut is the root of Tawheed.

youtube

Allah is the only true Deity

There Is Nothing Worthy Of Worship Except Allah

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tawhidrisalatakhirah · 4 days ago

Text

Allah Is The One & Only True Deity

Allah is the only true God

There Is Nothing Worthy Of Worship Except Allah

youtube

There Is Nothing Worthy Of Worship Except Allah

Allah is the only true Deity.

Allah is the only true God

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah is the only true God

Allah's indivisible unicity is Tawhid

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah's indivisible unicity is Tawhid

youtube

Tawheed - The first call of the Messengers

youtube

Allah is the only true Deity

There Is Nothing Worthy Of Worship Except Allah

0 notes

ilyforallahswt · 4 days ago

Text

Allah Is The One & Only True Deity

Allah is the only true God

There Is Nothing Worthy Of Worship Except Allah

youtube

There Is Nothing Worthy Of Worship Except Allah

Allah is the only true Deity.

Allah is the only true God

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah is the only true God

Allah's indivisible unicity is Tawhid

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah's indivisible unicity is Tawhid

youtube

Tawheed - The first call of the Messengers

youtube

Allah is the only true Deity

There Is Nothing Worthy Of Worship Except Allah

0 notes

myreligionislam · 4 days ago

Text

Allah Is The One & Only True Deity

Allah is the only true God

There Is Nothing Worthy Of Worship Except Allah

youtube

There Is Nothing Worthy Of Worship Except Allah

Allah is the only true Deity.

Allah is the only true God

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah is the only true God

Allah's indivisible unicity is Tawhid

Tawheed basically means the Oneness of Allah. There is only 1 true God, and that is Allah. Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religion's central and single most important concept, upon which a Muslim's entire religious adherence rests. It unequivocally holds that God in Islam is One and Sing #Tawheed is made up of three parts: Tawhid means believing in Allah Alone as God and Lord & attributing to Him Alone all the attributes of Lordship and divinity. Tawhid is made up of 3 parts; Tawhid al-Rububiyyah (Oneness of Divine Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) &Tawheed al-Asma wa’l-Sifat (Oneness of Names and Attributes.

Allah's indivisible unicity is Tawhid

youtube

Tawheed - The first call of the Messengers

youtube

Allah is the only true Deity

There Is Nothing Worthy Of Worship Except Allah

0 notes

asma-al-husna · 9 months ago

Text

Allah’s name Al-‘Adheem— The Magnificent, The Supreme Glory, the Greatest — on eleven occasions in the Quran. He is the One whose might and grandeur are contained within Himself. All His actions are perfect, and only He deserves to be exalted by creation. Al-‘Adheem is the owner of all power, might, and strength. Everything besides Him is small and insignificant!

Enormous, Superior, and Above Imperfection

‘Adheem comes from the root ayn-Dhaa-meem, which points to four main meanings. The first is to be great, large, vast, huge, and enormous and also to be great in rank. The second main meaning is to be imposing, powerful, superior, and honoured, and the fourth is to be above any imperfection.

This root appears 128 times in the Quran in five derived forms. Examples of these forms are yu’adhim (honour), adheemun (great), and ‘idhaaman (bones).

Linguistically, ‘adheem is a superlative derived from the noun `idham, which encompasses greatness, magnanimity, and honour. Al-‘Adheem, is the One whose greatness can’t be grasped by sight; it’s beyond all limits, and no human intellect can ever absorb it.

Al-‘Adheem Himself says: He is the most High, the Greatest. [Quran, 2:255] . . . To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. [Quran, 42:4] So exalt the name of your Lord, the Most Great. [Quran, 56:74]

The ‘adheem of creation and Al-‘Adheem

In the Arabic language the word ‘adheem is used to point out to different concepts of greatness, for example a punishment ‘adheem is a great punishment, or a man ‘adheem is a great man.

However, the magnificence of Allah Al-‘Adheem is beyond our imagination, even though we see part of His actions in the world we live in. Each attribute or action of any created being, even though it seems great, is insignificant looking at Al-‘Adheem. For example the knowledge of the most learned scholar cannot even be compared to the perfect knowledge of Al-‘Adheem, not in the slightest.

Your prayer with Al-‘Adheem

‘Adhm means bone; it refers to strength. Al-‘Adheem is the greatest and the strongest and He chose us to contemplate His greatness and strength each time we bow down and say ‘Subhaana Rabbiyal ‘Adheem’ in our prayer.

In His ultimate wisdom He chose this name of all His names to be repeated a minimum of three times in each prayer. We say it while we are bowing down, submitting to His greatness and strength. When we bow in rukoo’ we should focus all of our body and mind on how inferior we are in comparison with Al-‘Adheem. Bowing is admitting, testifying to the grandeur and the might of Allah ‘azza wa jall!

How Can You Live by This Name?

1. Fill up your scales of deeds by remembering Al-‘Adheem

Abu Hurairah, may Allah be pleased with him, reported: The Messenger of Allah salallahu ‘alayhi wa sallam said: ‘There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: Subhan-Allahi wa bihamdihi, Subhan-Allahil-‘Adheem [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection).’ [Al-Bukharee and Muslim] Make it a habit to say this any spare moment, while working, cooking, waiting, travelling, etcetera.

2. Ask Al-‘Adheem for help in all situations.

He is the owner of all strength; each hardship, challenge, or problem you face is insignificant compared to what He was able to create. Al-‘Adheem created the beautiful sky and the strong and huge mountains— don’t you think He will be able to solve all your problems? So ask Al-‘Adheem to help you in all situations and call on Him whenever you feel you need strength to carry on in life.

3. Fear no one but Al-‘Adheem.

O you who believe! Fear Allah as He should be feared, and do not die except in the state of Islam. [Quran, 3:102] Even the strongest man in this world is absolutely nothing compared to the greatness and strength of Al-‘Adheem, so fear no one and nothing except Him.

4. Make it a habit to recite ayatul kursi.

Allah ‘azza wa jall concludes ayatul kursi with His name Al-‘Adheem and it is called the greatest—‘adham— aya of the Quran and in it the most great (‘adham) name of Allah is mentioned. Make it a habit to recite it after each fard (obligatory) prayer and before sleeping.

`Ubayy bin Ka`b said that the Prophet asked him about the greatest ayah in the Book of Allah, and `Ubayy answered, Allah and His Messenger know better. When the Prophet repeated his question several times, `Ubayy said, ayatul-Kursi. The Prophet commented, Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul, this ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne. [Ahmad]

5. Increase your dhikr when you bow.

To feel your rukoo’ increase your adhkaar (rememberance) in it. A dhikr from the sunnah including this name is:

سُبْحَانَ ذِي الْجَبَرُوتِ، وَالْمَلَكُوتِ، وَالْكِبْرِيَاءِ، وَالْعَظَمَةِ

How perfect He is, The Possessor of total power, sovereignty, magnificence and grandeur [Abu Daawood, An-Nasaa’ee, Ahmad].

O Allah Al-‘Adheem, we know You are the magnificent and Your strength and greatness are beyond our comprehension. Make us glorify You and turn to You in hardship and ease, aid us to fear no one and nothing but You, guide us to be of the those who are always in a state of awarenss of Your might and grandeur, and make our scales heavy by remembering You and living by Your beautiful names, ameen!

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basicsofislam · 5 months ago

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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.

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