#al-ghayb

[cyprianscafe]

Deus nos textos Kunta

No coração do reino do invisível está a mais importante das entidades invisíveis — Deus. Seguindo as tradições sufis neoplatônicas, os estudiosos Kunta entendem toda a criação como emanando de Deus, a fonte de toda a existência. Em seu Kitāb al-minna, Sidi al-Mukhtar explica sua compreensão de Deus recorrendo às categorias teológicas Ashʿarī da essência (dhāt), atributos (sifāt) e atos (afʿāl) de Deus. Neste texto, o estudioso Kunta explica que Deus sozinho não depende do processo de criação, que ele é o único ser “para quem a existência [al-wujūd] é necessária [yujiba lahu]”. Ou seja, Deus é a única entidade cuja existência em si é absoluta, independente e incriada. Além disso, o que é verdade para a essência de Deus (dhāt) é verdade tanto para seus atributos (sifāt) quanto para seus atos (afʿāl). Assim como ele existe antes da criação da existência, ele também tem conhecimento (e vida, fala, visão, etc.) e sabe (vive, fala, vê, etc.) mesmo antes da criação de coisas para saber, palavras para falar e visões para ver. Finalmente, é da existência real e essencial de Deus, atributos e atos que os seres criados ganham sua própria existência, atributos e atos. Sidi al-Mukhtar se refere a esses componentes humanos derivados como “metafóricos” (majāzī): “Saiba que Deus Altíssimo fez para nós uma existência metafórica, dentro da qual Sua existência real atua. . . . E ele fez para nós um poder metafórico para que pudéssemos inferir dele Seu verdadeiro poder agindo dentro de nosso poder metafórico. E Ele fez para nós uma vontade figurativa para que pudéssemos inferir dela Sua verdadeira vontade. . . . E Ele fez para nós um conhecimento figurativo, para que pudéssemos inferir por ele nosso verdadeiro conhecimento eterno, pois tudo é Dele e para Ele. E Ele fez para nós uma vida figurativa para que pudéssemos inferir por ela Sua verdadeira vida.” Assim, as pessoas existem e podem ser descritas como “poderosas”, “dispostas”, “conhecedoras” e “vivas” somente porque receberam extensões das próprias propriedades de Deus e porque ele mesmo trabalha dentro delas. A passagem continua nessa linha para as propriedades da audição, visão e fala (“e Ele fez para nós uma audição metafórica”), com a adição de que as percepções humanas dependem de propriedades físicas, como órgãos sensoriais e direcionalidade. Em contraste, as percepções de Deus não precisam dessas limitações corpóreas; elas funcionam somente por meio de sua essência. De acordo com Sidi al-Mukhtar e Sidi Muhammad, Deus cria o universo a partir de si mesmo — sua própria essência, atributos e atos — e então trabalha dentro desses ecos ontológicos. Como resultado, a própria vida de Deus existe dentro de cada vida metafórica criada.

Em uma passagem do Fawāʾid nūrāniyya, Sidi Muhammad descreve o processo pelo qual Deus cria os vários reinos do cosmos a partir de sua própria essência, atributos e atos por meio de seus “mais belos nomes” (al-asmāʾ al-husnā). Saiba que Deus Altíssimo criou al-malakūt das luzes e estabeleceu seus salões [maqāʿid] por meio de Seus nobres nomes… assim como Ele criou o reino de al-mulk e o reino de al-jabarūt e estabeleceu seus salões por meio de Seus nobres nomes. Então Ele criou os anjos de al-malakūt das luzes do trono [al-ʿarsh] porque o trono foi criado dos nomes da essência [al-dhāt] por meio do segredo dos segredos. Então Ele criou os anjos de al-jabarūt da luz do escabelo [al-kursī] porque ele está sobre os nomes das características… Então Ele criou os anjos do reino de al-mulk da luz da tábua [al-lawh] porque ela é baseada nos nomes das ações.

O trono divino, o escabelo, a caneta e a tábua preservada são todos termos extraídos do Quran aos quais foram atribuídas importância simbólica por vários intérpretes muçulmanos e sufis. Na interpretação de Kunta, esses termos encontram seus papéis em um processo cosmogônico no qual os vários reinos do mundo são criados diretamente de diferentes aspectos de Deus. Assim, para os escritores de Kunta, a natureza de Deus não é meramente um ponto de discórdia em um argumento teológico; em vez disso, a essência, os atributos e as ações de Deus formam a substância metafísica da qual ele criou o universo e seus componentes.

Sorcery or Science?: Contesting Knowledge and Practice in West African Sufi Texts - Ariela Marcus-Sells

[tamamita]

So I know the Mahdi is an actual thing from Islam but does Lisan al-Gaib mean anything or did Frank Herbert just make that shit up?

Idk what Dune's about, but there's the concept of "Gheib" in Islam, and most particularly in Shi'a Islam. The term translates to unseen, forgone, hidden, secret and etc.

He could be referring to Ilm al-Ghaib which is the "Knowledge of the Unseen". In Islam, Ilm al-Ghayb is divine knowledge. Knowledge which is entirely witheld from humanity and only accessible to God for His knowledge is beyond human comprehension and exists only within His domain. He may extend this knowledge to those He wants, such as the Biblical prophets (as), the Prophet Muhammed (pbuh&hf), the Imams (as) and the Holy ladies (sa). Imam Mahdi (atfs) possesses this knowledge as well.

It could also refer to the concept of Ghaibah, which is the idea that the Twelth Imam, Muhammed al-Mahdi (atfs), went into occultation (Ghaibah) following Abbasid orders to have him and his Shi'as arrested. The Mahdi is said to reappear before the Day of Judgment.

[fluffy-appa]

Glad-Tiding For Those Who Believed In The Unseen (Ghayb)!

Abu ‘Ubaydah b. al-Jarrah رضي الله عنه said: “O Messenger of Allah, is there anyone better than us? We believed in you and we fought Jihad with you?”

The Messenger of Allah ﷺ said: “YES, a nation will come after you, they will believe in me although they did not see me.”

● [صححه العلامة الألباني في المشكاة برقم ٦٢٨٢]

[asma-al-husna]

Allah calls Himself Al-‘Allaam— The Most Knowing, the All-Knowing— on four occasions in the Quran. He is the one with the highest level of knowledge. Al-‘Allaam is both All-Knowing and Most-Knowing; His knowledge is complete, perfect, encompasses all of creation, and is far above any other knowledge!

The Most Knowing, the All-and-Ever-Knowing

‘Allaam comes from the root ‘ayn-laam-meem, which points to four main meanings. The first main meaning is to have knowledge and be aware and certain, and the second is to gather information. The third main meaning is to have deep knowledge of minute details, and the fourth main meaning is to act according to knowledge.

This root appears 854 times in the Quran in 14 derived forms. Examples of these forms are ‘aleemun (“All-Knowing”), ‘ilm (knowledge), ‘alima (to know), ‘allama (to teach), and ‘aalemeen (the worlds).

Linguistically, ‘aleem is the intense form of ‘aalim (one who knows) and ‘allaam is the most emphatic form of the word. Al-‘Allaam therefore refers to the highest form of knowledge of all things, past, present and future, an attribute which only belongs to Allah ‘azza wa jall. Al-‘Allaam Himself says: You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen [Quran, 5:116] . . . Say, ‘Indeed, my Lord projects the truth. Knower of the unseen.’[Quran, 34:48]

The Knower of the Unseen

All four times Allah’s name Al-‘Allaam occurs in the Quran, it comes in the same combination: ‘Allaam-ul-ghuyoob – Knower of the unseen. His attribute of being most knowledgable, All- and Ever Knowing is linked to the unseen as this is an ultimate example of how human knowledge fails, regardless of all our technology and scientific discoveries.

However, there are also those who falsely claim to have knowledge of the unseen. Related to this issue ‘Aa’ishah, may Allah be pleased with her, said: Whoever tells you that he knows what will happen tomorrow is lying. Then she recited, “No person knows what he will earn tomorrow [Al-Bukhaaree]

The Prophet salallahu ‘alayhi beautifully explained: … And with Him are the keys of the Ghayb (all that is hidden), none knows them but He…[Quranm 6:59] by referring to five things mentioned in Surah Luqmaan:  Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All‑Knower, All‑Aware (of things. [Quran, 31:34]  

How Can You Live by This Name?

1. Strive for the best of knowledge. There are different types and branches of knowledge; one example that of things created by Allah, of which some are beneficial and others are not. Knowing all about the life of a certain pop star is an example of knowledge of no benefit to your life in this world and the next. Whereas knowledge of certain skills can be of benefit in this life to be able to practice a certain career. Another example of knowledge, which is the most honourable knowledge with most benefit, is the knowledge of the Creator Himself. So study His names and attributes with the intention to transform your life by them!

Realize the virtue of seeking (beneficial) knowledge. هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ – Are those with knowledge equal to those without knowledge? [Quran, 39:9] To which group do you want to belong? And the Prophet said: Whoever travels a path in search of knowledge, Allah makes easy for him a path to Paradise [Muslim] Keep reminding yourself of the importance of daily seeking Islamic knowledg, instill this eagerness in your children and start by asking Al-‘Allaam to increase you in knowledge which will benefit you in this life and the next by memorizing this beautiful Quranic supplication: رَّبِّ زِدْنِى عِلْمًا (rabbee zidnee ‘ilma) -O my Lord! Advance me in Knowledge [Quran, 20:114].

Convey knowledge. The Prophet salallahu ‘alayhi wa sallam said: Convey from me even a single verse…[Al-Bukhaaree] and mentioned an amazing fact: By Allah, were Allah to guide a single man through you would be better for you than a herd of red camels [Abu Dawood, saheeh] Make it a mission to share a piece of Islamic knowledge with someone every day inshaa’Allah!

Be comforted and motivated. Let the all-encompassing knowledge of Al-‘Allaam of not only each leaf that falls, but also each of your thoughts and feelings comfort you and tell yourself in times of hardship: Allah knows. At the same time, realize Al-‘Allaam knows of every move you make, even when no other human being is aware, and let this motivate you to not only watch your actions, but strive to show Him the best of you, each and every day He gives you.

Leave a legacy of knowledge. The Prophet said: When the human being dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him [Muslim]. When you die, you cannot do a single good deed anymore and you never know when the angel of death comes for you. Out of His mercy Al-‘Allaam taught you above three deeds which will keep counting for you, even when you die. An example is printing a leaflet with Islamic knowledge, think of a project to leave a legacy of knowledge and ask Al-‘Allaam to give you the ability to make it happen!

O Allah, Al-‘Allaam, we know that Your knowledge is above any other knowledge. Guide us to beneficial knowledge, increase our knowledge of Yourself and accept our efforts to gain knowledge. Aid us in conveying the best of knowledge and adorn us with true awareness of Your knowledge so it instills a feeling of comfort in us and motivates us to do that which pleases You most, ameen!

Wallahu ta’alaa ‘alem.

[themuslimaharchive]

ASH-SHAHEED / ASH-SHAHID

(The All Observing Witnessing)

ASH-SHAHEED MEANING:

The Witness, The All-Observant, The Testifier.

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

MENTIONS OF ASH-SHAHID:

FROM QURAN & HADITH

Arabic Root:

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

An Attribute of Ilm (knowledge):

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

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

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

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

Tip to help memorize the meaning of this name:

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

Reflection:

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

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

References:

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

[mmmmalo]

Listening to some Sufi poetry and learned that Paul's title "Lisan Al-Ghayb" originally described the poet Hafiz. Its meaning "tongue of the unknown" honored his mystic insights

[wulfhalls]

u are not the first person who ships lucy x the ghoul and who used to ship jonsa and hannigram and also ships daemyra i saw on this site. i see a pattern, a pipeline even. one braincell. lisan al-ghayb.

there is no "used to" with jonsa and hannigram. that shit is in ur soul for life :/

[wordsbyhisheart]

“3 states are necessary for every believer.

The first is to fulfill the commandments of Allah ﷻ, the second is to abstain from the prohibitions of Allah ﷻ, and the third is to be content with the divine decree of Allah ﷻ.

The lowest state of the believer should be that he is always in one of these states and is never neglectful of any of them. He should remind his 'self' to remain within them and keep his limbs bound within one of these states.”

— Sayyiduna Shaykh Abdul Qādir a-Jīlānī رحمه الله تعالى (Futūh al-Ghayb)

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 207

Ghayba (Absence)

Literally meaning disappearance and no longer being existent, ghayba (absence) denotes that the heart has cut its relationship with the corporeal world in order to give itself to exclusive devotion to God. Although derived from the word ghayb, which means being not present, ghayba (absence) signifies self-annihilation and no longer having a relationship with the surrounding world, despite being present.

Travelers to the Truth experiencing absence no longer have any interest in the laws that are in force in the life of existent beings and the conditions in which they find themselves. They have completely freed themselves from the states that belong to the carnal self under the dazzling shower of the Divine gifts which have come uninterrupted to invade their hearts. In this state they are unaware of how and where they are or even of their own existence. Because of the intensity of the Divine manifestations that they experience, they no longer can see although they look, they can no longer hear although they listen, and they are lost in feelings of wonder while thinking. For them, there is no difference between presence and absence. This can be partly explained by the analogy of the women who, when they saw the Prophet Joseph, were so struck by his beauty that they cut their hands. Joseph’s beauty could only be a shadow of the shadow of His Beauty, reflected from beyond many veils. If seeing Joseph’s face caused presence to change into some degree of absence, it does not require much explanation how the burning manifestations of the Divine Beauty can dazzle the eyes and bewilder minds.

Presence and absence change places, one turning into the other, only when initiates separate themselves from everything else other than the lights of His Essence. In this state, they feel and think of Him only and restricts their eyes to observing His manifestations exclusively. By so doing, they feel enveloped in His Presence completely and no longer see or hear whatever takes place and whatever is said. If, under the influence of some attributes of human nature, initiates come to see and hear things and happenings-which is called a “return”-all things other than God come into view and their hearts suffer an eclipse, without receiving light from the real Owner of light. They can free themselves from this eclipse by perfect love of and yearning for Him and by perfect resolution.

Like contraction and expansion, there can be long or short tides between feeling enveloped by God’s Holy Presence and feeling eclipsed from Him. Feeling enveloped by His Presence is sometimes understood as being synonymous with witnessing Him in His manifestations, sometimes as witnessing His signs, and sometimes as self-supervision. This station may cause an initiate to slip from the straight path because of the intensity of God’s manifestation of Himself with all His Names throughout the universe and with some of His Names on an individual thing or being in particular. So, both this station and the manifestations received in it must be viewed in the light of the Prophetic way. Otherwise, initiates who feel pervaded by these manifestations may go so far as to claim that they have seen the Divine Being Himself. Provided that one does not confuse the Essence of the Divine Being with His invading manifestations and utter words of pride that are incompatible with the rules of Shari’a, feeling enveloped by the Presence of the Divine Being means living in the shadow of the Realm of the Holy Presence, and is pure spirituality that has almost nothing to do anymore with the physical or animal dimension of our existence. Hafiz al-Shirazi[1] says:

If you, O Hafiz, desire to always feel enveloped by His Holy Presence; Never be heedless or unmindful of Him. If you desire meeting with your Beloved, Renounce the world and the worldly people.

These words of Hafiz are also important in expressing our understanding of austerity. Shaykh al-Akbar Muhyiddin ibn al- ‘Arabi shares the same consideration: “A heart’s feeling enveloped by God’s Presence depends on its distance from people.”

The state which is called absence in respect to ourselves and presence in respect to God, the Truth, has degrees according to the level of an initiate:

A lover of God leaves no room in the heart for anybody other than Him; fixes the gaze on Him only and continues normal relations with other things or beings only because of Him; feels, sees, and hears something of Him in whatever is encountered during the spiritual journeying. An initiate mindful of the rules of the way combines knowledge and this state in the depths of the spirit. In other words, at the horizon reached, knowledge has become for the person second nature or a state. Having been saved from the error of entanglement in knowledge that is mere information (i.e. has not yet become a state), and from the heedlessness arising from a state not based on knowledge, the initiate is favored with absence from the created and with the Presence of the Creator. A friend of God who has risen to the station in which everything is seen as annihilated in the Divine Being, not only feels the state and station attained, but is also so immersed in the manifestations of the Essence of the Divine Being that even His Names and Attributes are no longer discerned as such. The person may unburden him or herself with words that sometimes suggest the transcendent Unity of Being, sometimes the Unity of the Witnessed. Sometimes it may even occur that the uttered words imply a sort of pantheism or monism. It should not be forgotten that this arises from a confusion of the truth with something that is a total experience and that is tasted by the spirit. ‘Abd al-Nafi’ expresses his feelings belonging to the station where one can easily fall into wonder and amazement, as follows: Look on, what is this amazing state! I wonder whether it is absence. Reason cannot perceive this ocean-like state; It is not possible to resist its waves.

This station is also that in which one knows the Divine Being with Himself, beyond knowing Him with His Names and Attributes. In this station, one knows the Divine Being with Himself, infers His Existence from Himself, and reaches Himself by Himself. One considers Him as the First and the Last, the Outward and the Inward; not as a spirit or a body, not as an essence or an accident, but rather as being absolutely free from occupying a place, from eating and drinking, being contained by time, changing and transforming, having form and color. In this station, which is one of the highest stations and where one is at risk of lapsing and falling, one considers the All-Holy Being beyond all concepts of modality and hopes to view Him with the wonder-stricken eyes of the heart.

Our Lord, do not let our hearts swerve after You have guided us, and bestow upon us mercy from Your Presence. Surely You, only You, are the (Munificent) Bestower.

And give peace and blessings to our master Muhammad, who is one ever turning to God in contrition, and on his family and Companions, who are all honored and righteous.

[1] Hafiz al-Shirazi (1230-1291) is the greatest lyric poet of Persia, who took the poetic form of the ghazal to unparalleled heights of subtlety and beauty.

[basicsofislam]

BASICS OF ISLAM: Fasting: What are the spiritual benefits of fasting?.Part5

h. Fasting teaches how to be trustworthy

Fasting teaches believers to be trustworthy and to protect everything that is entrusted to them. Those who fast know well that Allah knows what is in their minds, and that He is the Knower of the Unseen (Ghayb), all that lies beyond sense and perception and are thus hidden to our perception. Nobody but Allah knows whether they are observing the fast or not. A person abstains from food, drink and all kinds of sins only for Allah. They refrain from eating when they can and even if there is no one to see them. They go on fasting when it is possible to do otherwise. They do not break the fast because they do not want to breach Allah’s trust in them.

This conduct is reflected in every action of Muslims who observe fasting and therefore they are cautious and careful in protecting all goods that are consigned to them, in awareness that the All-Knowing Allah sees and knows whatever they do.

i. Fasting teaches how to keep oaths and promises

Fasting, in which trustworthiness is best characterized, is the best act of worship, as it is a kind of agreement between Allah and His servants. The believing servants will desist from certain things for a definite period of time and thus show that they are loyal to their oaths. Moreover, by doing this, they will improve their sense of loyalty and trustworthiness through fasting and this characteristic will become a part of their lives.

They will become the epitome of trustworthiness in social life and this attribute will make them happier in both worlds.

j. Fasting teaches contentment

Fasting becomes a barrier between people who are fasting and the evil delusions that Satan continuously whisper into their ears. It gives the believers the strength to deny the carnal self and Satan control over the body, for the believer’s faculties are closed to physical nourishment, sensual relations, and worldly affairs.

Thus, they free themselves of the pressures of their carnal self and body and begin to lead a life of honor and dignity. This is the characteristic con signed to believers by the Almighty Allah.

In the Noble Qur’an Allah says:

“…to Allah belong all honor and might, and thus to His Messenger and the believers…” [al-Munafiqun 63:8].

k. Fasting teaches patience

One of the major benefits of fasting is that it trains believers to be patient. While observing the fast, believers undergo a period of training, because they do not eat when they feel hunger, do not drink when they feel thirst, and patiently say, “I am fasting,” when somebody upsets them. When they thus bind their hands, feet, tongue, lips, and ears, patience becomes Buraq, a heavenly steed, taking them on their journey toward the Almighty Allah and His pleasure.

The nervous system plays a very important role in the body. If the nerves belonging to the tongue are paralyzed then a person cannot speak. If the nerves belonging to the legs are paralyzed a person cannot walk. Our life is endangered if the nerves do not work properly. Nervousness is a state of mind related to the nerves and the nervous system. A person who is nervous is uneasy and finds it hard to be patient. Many fights and quarrels occur when people are feeling nervous and suffer from the resulting impatience.

In a tradition, the Prophet says:

“Fasting is one half of patience, patience, too, is one half of faith.”

Thus, it is evident that fasting is related to faith. People whose faith is strong do not commit crimes or sins; they can control their nerves and they are patient. It is easier for those who observe fasting to be patient, for fasting dissuades the unlawful desires that mislead the soul.

l. Fasting teaches perseverance and endurance

People may lose everything they have: their wealth, their friends and even their children. They may become poor and miserable any time, any place. They may become afflicted by incessant sorrows all at one time. Therefore, they need to prepare their body and soul for such unexpected misfortunes.

Observers of the fast are equipped and prepared for such calamities because they are able to show patience against the most basic sources of distress, such as hunger and thirst and to adjust their bodies and souls to more sorrowful events and situations that they may have to face in the future. In the case of such an affliction, they will not easily lose heart or give up struggling for better conditions. They will persevere and fight against problems, difficulties, and torments.

What is more, fasting re-molds and re-shapes the souls of the observers of the fast and grants them a strong, resolute, and unyielding character. Those who fast do not give way to worldly pains and do not yield to injustice. Thus, fasting trains believers so that they never give up their principles for any worldly gain. This is the perfect and ideal character defined and praised in Islam.

m. Fasting brings about a sense of order and harmony

Fasting provides the believer with a sense of order and harmony. Such time periods of fasting as sahur (predawn meal) and iftar (breaking the fast in the evening) help the believer toward a more orderly and harmonious life. Believers are more eager to observe the Daily Prayers at the predetermined time for each Prayer. Also, they observe the congregational Tarawih Prayer, which only occurs in Ramadan, the month of fasting. All these time periods bring discipline and harmony to the life of believers.

[loverandservantoftheahlulbayt]

🍃🕊🍃 Question 20: Heaven and Hell

Question: Do heaven and hell exist at present or will they be created later?

🍃 Brief Answer

According to the Qur`an and ahadith, heaven and hell exist at present. However, they will become fully apparent and represented only in the Hereafter at which time each person, according to his actions, beliefs, and ethical behaviour, will be led to his eternal abode.

Nevertheless, prior to the Hereafter, both heaven and hell can reveal themselves either as visions in this temporal world or as manifestations in purgatory (barzakh), serving in both cases as reward or punishment for the one who sees them. There is little difference of opinion among the scholars up to this point. However, there are other aspects of heaven and hell that require more explanation. In particular:

1. What is the relationship between a person’s beliefs, actions, and thoughts and his station in the Hereafter?

2. What justification is there for the existence of heaven and hell?

3. What different types of heaven and hell exist?

In brief, the paradise in which Adam and Eve (ع) resided and from which they were sent down to Earth; the heaven or hell of one’s actions which envelops a person; and the heaven and hell of purgatory are all simply manifestations of the ultimate, eternal heaven and hell. Additionally, whether a person’s eternal abode is heaven or hell depends on his own choices and actions in this world.

🍃 Detailed Answer

Belief in heaven and hell as the eternal abode in which a person will remain after the Day of Judgment, and belief in the details of how heaven and hell are created and then perfected, comprise a part of what is known as “belief in the unseen” (al-iman bil ghayb). As such, the only means for attaining knowledge of these things is revelation.

At the same time, until heaven and hell are witnessed first hand in the Hereafter, they do not cease to be part of the unseen world. Therefore all the doubts and questions associated with the unseen apply to the details of heaven and hell as well. However, these doubts and questions are not such that they prevent one from attaining surety of the basic existence of such things.

Among these questions is the question at hand about whether or not heaven and hell exist at present. If they do exist, where are they located? In what state are they? Is heaven simply fallow land that man must cultivate? Is it incompletely built requiring man to complete its construction? Is it complete, and man simply enters it in the Hereafter? Will heaven and hell be created in the Hereafter itself?

To answer these questions, we must first tackle two essential issues:

1. What is the relationship between man’s actions in this temporal world with his situation in the Hereafter?

2. What types of heaven and hell exist?

Several rationalizations have been offered to explain the relationship between a person’s worldly actions and his punishment or reward in the Hereafter:

1. Punishments and rewards are arbitrarily apportioned in the Hereafter for particular actions, intentions, and thoughts just as certain forms of capital punishment or monetary penalties are apportioned as retribution in this world. Based on this explanation, the relationship between actions and recompense is arbitrary, not intrinsic.

2. Retribution in the next world follows the special theory of relativity. In particular, the energy a person expends in this world for any given action is converted to matter in the Hereafter, thereby causing him pleasure or pain.

3. Human actions possess an exoteric and esoteric aspect. In this world, most people can see only the exoteric aspect. However, in purgatory to some extent, and in the Hereafter, to the full extent, the esoteric side of these actions will manifest themselves. It is the manifestation of this esoteric aspect of one’s actions that causes him pain or pleasure in the Hereafter.

4. A person’s actions and thoughts issue from the exoteric faculties of his mind and bodily limbs. In addition, these actions affect his esoteric spirit, though he may be quite unaware of any such effect. In this world, most people perceive the exoteric aspects in themselves and in others. Similarly, in the afterlife, the esoteric aspects will become apparent for all to see. A person will appear in the form that he gave himself in this world through his good and bad actions. It is this form that causes his pain or pleasure.

The first two opinions do not conform to the verses and ahadith related to this topic. The other two explanations do accord with some of the verses and ahadith, but they cannot explain all aspects of purgatory and the Hereafter.

With respect to the second question about the different kinds of heaven and hell, the following opinions have been presented:

1. Allah’s (awj) threats, warnings, promises, and glad tidings concerning heaven and hell are simply means of keeping human beings in line. It is not necessary that heaven and hell actually exist. The mere fact that people do good out of their desire for paradise and refrain from bad out of fear of hell, is in itself a virtual paradise.

2. Paradise is another word for a classless, utopian, Islamic society. Hell on the other hand is a capitalistic society. Therefore, those seeking heaven should work to establish the ideal proletarian state, so that they can avoid the hell of capitalism.

3. Paradise is actually a planet in our universe that will be discovered when the technology of space travel advances sufficiently. We shall then be able to colonize “paradise” and escape from the “hell” of earth.

4. Heaven is tantamount to the attainment of positive attributes and hell is the attainment of evil attributes.

These four explanations are materialist in nature, and are at odds with the Qur`an and ahadith, and contradict the philosophy and rationale behind sending prophets and revealing books. The heaven and hell described in the Qur`an will only appear after death on the Day of Judgment, and are eternal abodes, not evanescent and fleeting.

1. The paradise in which Adam and Eve (ع) resided after being created, and from which they subsequently descended to earth, was in reality a part of this temporal, material world. If this were not the case, they would not have been expelled from it, and its form would have been determined by their prior actions.

Manifestations of the esoteric reality of human actions are sometimes witnessed by gnostics even before death, and by pure believers and extreame disbelievers after death, in their graves. Such manifestations will be a source of pleasure or pain for these people prior to Judgment Day. Because these manifestations of heaven and hell are witnessed before Judgment day, they are in reality part of the temporal world. They envelop every person and are perceptible to saints or in the realm of dreams. This view of heaven and hell accords with the third and fourth opinions mentioned above concerning the interplay between actions and retribution.

2. The Qur`an and ahadith indicate that the heaven and hell of the Hereafter exist at present. Certain parts of these two realities were shown to the Prophet (ص) during his Mi’raj (ascension).

Every person has two places reserved for him: one in paradise and one in hell. If he leaves this world with faith and good deeds, he will occupy his place in heaven. If not, he will be cast into his place in hell. The particularities of his reward or punishment are determined by his actions in this world.

In an authentic narration from Imam Ja’far b. Muhammad as-Sadiq (ع), it is said: “Not a person has been created except that a place has been created for him in paradise and hell. When the righteous enter paradise and the people of hell enter hell, a voice will command the people of paradise to gaze toward hell. They will look therein and see their own places in hell.

It will say, “This is the where you would be if you had sinned against your Lord.” At witnessing this, they will become so elated that if it were possible to die in paradise, they would die of happiness for being spared such punishment. Then a voice will command the people of hell to gaze at paradise and see their places therein. It will say, “If you had obeyed your Lord, you would have experienced such pleasures.”

At witnessing this, they will be so distressed, that if it were possible to die in hell, they would die of sadness. Then the places in paradise that had been reserved for the people who are in hell will be given to the inhabitants of heaven, and the places in hell that has been reserved for the people of heaven will be given to the residents of hell. This is the meaning of the verse in which Allah says of the people of heaven,

“It is they who will be the inheritors, who shall inherit paradise, and will remain therein forever.”1 and2

In conclusion, the particular heaven or hell that is to be man’s eternal abode exists at present and is perfected by one’s thoughts, beliefs, and actions. However, no one other than the Prophet (ص) has seen these eternal abodes. That paradise in which Adam and Eve (ع) lived, and the heaven and hell that can be seen before death in dreams and visions, and during death and after death in the grave are simply manifestations of those eternal abodes.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Mu`minun (23), (Verse 10-11)

أُولٌئِكَ هُمُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

2. Bihar al-Anwar, (vol. 8, pg. 125, 287)

أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: مَا خَلَقَ اللٌّهُ خَلْقاً إِلاَّ جَعَلَ لَهُ فِي الْجَنَّةِ مَنْزِلاً وَ فِي النَّارِ مَنْزِلاً، فَإِذَا سُكِّنَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ نَادى مُنَادٍ: يَا أَهْلَ الْجَنَّةِ أَشْرِفُوا، فَيُشْرِفُونَ عَلى النَّارِ وَتُرْفَعُ لَهُمْ مَنَازِلُهُمِْْ فِي النَّارِ ثُمَّ يُقَالُ لَهُمْ: هٌذِهِ مَنَازِلُكُمُ الَّتِي لَوْ عَصَيْتُمْ رَبَّكُمْ دَخَلْتُمُوهَا. قَالَ: فَلَوْ أَنَّ أَحَداً مَاتَ فَرِحاً لَمَاتَ أَهْلُ الْجَنَّةِ فِي ذٌلِكَ الْيَوْمِ فَرِحاً لِمَا صُرِفَ عَنْهُمْ مِنَ الْعَذَابِ، ثُمَّ يُنَادُونَ: يَا مَعْشَرَ أَهْلِ النَّارِ إِرْفَعُوا رُؤُوسَكُمْ فَانْظُرُوا إِلـى مَنَازِلِكُمْ فِي الْجَنَّةِ فَيَرْفَعُونَ رُؤُوسَهُمْ فَيَنْظُرُونَ إِلـى مَنَازِلِهِمْ فِي الْجَنَّةِ وَماَ فِيهَا مِنَ النَّعِيمِ، فَيُقَالُ لَهُمْ: هٌذِهِ مَنَازِلُكُمُ الَّتِي لَوْ أَطَعْتُمْ رَبَّكُمْ دَخَلْتُمُوهَا. قَالَ: فَلَوْ أَنَّ أَحَداً مَاتَ حُزْناً لَمَاتَ أَهْلُ النَّارِ ذٌلِكَ الْيَوْمَ حُزْناً، فَيُورِثُ هٌؤُلاَءِ مَنَازِلَ هٌؤُلاَءِ، وَهٌؤُلاَءِ مـَنَازِلَ هٌؤُلاَءِ، وَذٌلِكَ قَوْلُ اللٌّهِ عَزَّوَجَلَّ: أُولٌئِكَ همُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوسَ هُمْ فِيهَا خَالِدُونَ

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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[cyprianscafe]

O corpo e o mundo invisível

Embora seja útil pensar no reino do invisível nos registros separados de tempo, espaço e habitantes, esses registros entram em colapso quando os textos Kunta abordam o corpo humano. Na imaginação antropológica desses textos, o corpo humano, e especificamente o coração, participa dos mundos visível e invisível e serve como o portão que permite a passagem entre os dois. De fato, nos textos Kunta, o coração desempenha um papel dentro do corpo humano semelhante ao que o reino de al-jabarūt desempenha em uma escala cósmica. Assim como o reino do meio fica entre e permite o congresso através dos planos inferior e superior, o coração também conecta um corpo corpóreo ao reino invisível. E assim como o mundo visível atua como uma barreira para o reino do invisível, a inclinação de um crente para o dunyā, o mundo do corpo, impede o coração de acessar o mundo do espírito. Neste papel, o coração representa al-jabarūt, o reino cosmológico que separa e permite o congresso entre al-malakūt e al-mulk. Assim, no Sharh al-qasīda al-faydiyya — a mesma obra que descreve al-jabarūt como o talismã que completa os outros dois reinos — Sidi al-Mukhtar descreve o corpo humano como um “talismã” que cada crente deve quebrar para “ganhar o tesouro de seu coração”. No imaginário Kunta, o coração humano atua como o órgão de percepção do invisível, assim como os cinco sentidos fornecem informações sobre o mundo visível. No Kitāb zawāl al-ilbās, Sidi al-Mukhtar escreve: “Há para os corações dos profetas e amigos um conhecimento com [matālaʿa ʿalā] o reino invisível, assim como para os sentidos há um conhecimento com o mundo visível.” A comunicação com o mundo invisível é, portanto, mais fácil durante o sono, quando os cinco sentidos estão acalmados. De fato, o texto identifica “abundância de estar ocupado no mundo da percepção sensorial e inclinar-se em direção a ele” como o véu primário entre um crente e tanto o reino do invisível quanto a presença divina em seu coração.

Além do coração, que está nos mundos visível e invisível, esses textos atribuem a cada corpo humano dois componentes totalmente invisíveis: o eu (nafs) e o espírito (rūh). Os estudiosos Kunta identificam explicitamente o nafs do crente tanto com a “inclinação” acima mencionada para o mundo dos sentidos quanto com os “sussurros” dos demônios. O nafs dos textos Kunta é uma força exclusivamente negativa. A sede das paixões carnais e desejos triviais, o eu distrai o crente de Deus e o leva ao mal e à corrupção. Assim, o caráter moral de um indivíduo é determinado pela extensão em que ele resiste e controla os desejos de seu nafs. De acordo com Sidi al-Mukhtar e Sidi Muhammad, o eu requer vigilância e treinamento constantes. Uma vez que um crente se junta às fileiras dos amigos, no entanto, Deus assume o controle de seu nafs. Assim, no Jidhwat al-anwār, Sidi al-Mukhtar cita outro estudioso dizendo: “O verdadeiro amigo é aquele que Deus traz para perto Dele, e repele dele seu demônio [shaytānihi], e toma posse de si mesmo e não permite que ele tenha poder sobre ele.” Em contraste, o espírito (rūh) não é bom nem mau; em vez disso, as pessoas usam seus espíritos como ferramentas para propósitos bons ou maus. O espírito habita e anima o corpo, mas, diferentemente do nafs, ele pode sair e viajar para fora dele. De fato, uma das propriedades primárias do espírito humano é sua capacidade de se separar do corpo humano. Além disso, os Kunta são muito claros que o espírito de uma pessoa tem a capacidade de interagir e alterar tanto outros corpos humanos quanto objetos materiais no mundo perceptível. Por exemplo, Sidi Muhammad conta uma história sobre um grupo de pessoas que consegue remover as sementes de uma romã sem abri-la e outra sobre um grupo que usa seus espíritos para repelir um exército inimigo de uma fortaleza. Como o espelho do macrocosmo, o corpo humano reúne os aspectos cosmológicos, temporais e interpessoais do invisível. Assim como o cosmos maior contém um reino material, um reino espiritual e um que media entre eles, o corpo humano também contém um aspecto que se inclina para o material (o nafs), um componente que participa do espiritual (o rūh) e um coração que media entre os dois. O corpo participa da vida e da morte temporais, mas será milagrosamente ressuscitado no Dia do Julgamento.

Sorcery or Science?: Contesting Knowledge and Practice in West African Sufi Texts - Ariela Marcus-Sells

[comprendrelislam]

La question du Destin en Islam [al-Qadar]

La croyance au Destin [al-Qadar] imparti pour le bien et pour le mal fait partie intégrante de la foi en Islam, dont elle constitue un pilier à part entière. A cet égard, le Prophète a dit dans un Hadith (rapporté par al-Tirmidhi) :

“Observe les commandements d’Allah et Il te préservera. Observe les commandements d’Allah et tu Le trouveras à tes côtés. Quand tu demandes quelque chose, demande-la à Allah. Quand tu as besoin d’aide, demande-la à Allah. Sache que si tout le monde s’associait pour te faire du bien, ils ne pourront te faire que le bien qu’Allah a déjà écrit pour toi. Et sache que s’ils se rassemblaient tous pour te faire du mal, ils ne pourraient te faire que le mal qu’Allah a déjà écrit pour toi. Les plumes ont été levées et l’encre a séché”.

Qu’est-ce donc que le Destin en Islam ?

Selon Mohamed Achiq [1], le Destin [al-Qadar] peut être défini comme étant l’ensemble des lois, commandements et actes divins, portant notamment sur la création et l’administration des affaires et évènements de l’univers que Dieu a décrété, leur a donné leurs justes proportions et les a impartis dans l’espace et dans le temps, préalablement à la création de l’univers. Il englobe notamment les lois physiques, métaphysiques, religieuses…, les ressources nécessaires à la vie sur terre, les subsistances des créatures vivantes, leurs naissances, leurs vies, leurs faits ou œuvres, ce qu’ils acquièrent, ce qui les atteint en bien ou en mal, leurs morts, leurs sorts…

Il s’agit de l’un des sujets les plus délicats en Islam, dans la mesure où toute prise de position qui se rapporte au Destin est soit une négation, soit une confirmation de l’information sur les Noms de Dieu, Ses attributs, Ses actes, Sa création et Ses commandements. D’ailleurs, ce sujet n’a pas manqué de donner lieu, dès l’approche de la fin de l’époque des compagnons du Prophète, à certaines interprétations et positions qui se sont avérées, selon Ibn al-Qayyim[2], contraires à celles du Coran et de la tradition Prophétique. Selon lui, il existe quatre principes directeurs sur lesquels se fonde la croyance au Destin en Islam :

la parfaite connaissance [al-Ilm] divine de toute chose avant qu’elle n’existe ;

l’écriture [al-Kitābah] divine de toute chose avant qu’elle ne soit créée ;

l’asservissement de l’existence de toute chose à la volonté divine [Machīah] ;

la création [al-Khalq] par Dieu des actions de Ses créatures.

Premier principe directeur : la parfaite connaissance [al-Ilm] divine de toute chose avant qu’elle n’existe

Dieu est le Connaisseur de l’Invisible [al-Ghayb] et du Visible [al-Shahādah]. Il embrasse donc par Son savoir aussi bien le passé et le présent que le future, de même qu’Il sait parfaitement comment ce qui n’existera jamais, existerait-il, s’il devait exister (voir la fin du verset [6:28] et son commentaire, ci-après). A cet égard, le Coran précise que Dieu détient les clefs de l’Inconnaissable qu’Il est le Seul à connaitre ([6:59]) et qui sont, selon un Hadith du Prophète (rapporté dans le Sahīh d’al-Bokhāri), ceux énumérés dans le dernier verset (n°34) de la sourate 31, à savoir : (i) l’Heure de la mort de chaque être vivant ainsi que de la fin des temps, (ii) la descente des pluies salvatrices [al-Ghayte], (iii) le contenu des matrices (futures naissances), (iv) ce que chaque être acquerra dans le future, en termes de subsistance et d’actes, et enfin (v) le lieu de la mort de tout être vivant. Le Coran précise également que Dieu ne dévoile Ses secrets à personne ([72:26]).

Par ailleurs, il y a lieu de préciser que l’utilisation du verbe "savoir" dans certains versets qui indiquent que Dieu éprouve Ses serviteurs "afin de savoir" qui d’eux est meilleur en œuvre, est à entendre au sens de les faire témoigner dans l’au-delà sur leurs propres œuvres acquises ici-bas et non du Savoir de Dieu, à Qui rien d’eux, ni de tout ce qu’Il a créé, ne peut échapper et ce, même pour les choses pour lesquelles Il ne les aurait point éprouvé, comme l’indique le verset suivant :

« … Or, s'ils étaient rendus [à la vie terrestre], ils reviendraient sûrement à ce qui leur était interdit. Ce sont vraiment des menteurs. [28] » [s.6].

En ce qui concerne l’intervention divine dans la détermination du Destin, le Coran fournit plusieurs exemples dont on peut citer ceux de la sourate « la Caverne », décrivant l’échange entre Moïse et un serviteur de Dieu [3], à qui Dieu avait enseigné « une science émanant de Lui » (versets 65 à 82 de la sourate n°18).

Le premier exemple concerne des personnes nécessiteuses, qui travaillèrent en mer et furent sur le point de se faire prendre leur bateau par un roi qui saisissait de force tout bateau en état de navigation. Ce serviteur fit alors, avec la permission de Dieu, une brèche dans leur bateau pour le soustraire à cette saisine et leur évita ainsi de perdre leur principal outil de subsistance.

Le deuxième exemple est celui d’un couple de parents croyants dont l’enfant allait leur imposer, plus tard, la rébellion et la mécréance. Ce serviteur le tua alors, avec la permission de Dieu, en attendant qu’Il leur accorde en échange un autre enfant plus pur et plus affectueux.

Le troisième exemple concerne deux garçons orphelins, vivant dans une citée hostile, dont le père, qui fut vertueux, cacha pour eux un trésor sous l’un des murs de leur maison, lequel mur était sur le point de s’écrouler. Ce serviteur le redressa alors à titre gracieux, avec la permission de Dieu, Qui, par une miséricorde venant de Lui, voulut que tous deux atteignent leur maturité et extraient eux-mêmes leur trésor.

Des versets évoqués et de ces exemples, on peut tirer les enseignements suivants :

L’intervention divine dans le Destin relève d’un savoir spécial, que Dieu a soustrait - sauf s’Il en décide autrement - à la connaissance des Hommes, fussent-ils Ses Prophètes (Moïse dans ce cas), voire de Ses anges. En effet, le verset 65 de la sourate précitée évoque un savoir émanant de Dieu, qui n’a pas été transmis à Son serviteur via un ange, mais qu’Il le lui a, sans doute, révélé par inspiration directement ;

Il existe plusieurs types de Destin imparti par Dieu aux Hommes et ce, aussi bien pour le bien que pour le mal, dont trois sont illustrés par les exemples ci-dessus :

Un premier type de Destin que des évènements viennent expliquer peu de temps après sa survenance (premier exemple) ;

Un deuxième type de Destin que Dieu impartit dans la durée, étape par étape, et que des évènements viennent expliquer, plus tard, au terme d’une période plus ou moins longue (troisième exemple) ;

Un troisième type de Destin que les Hommes ne peuvent embrasser par leur propre connaissance (deuxième exemple).

La connaissance divine préalable du Destin doit inciter le croyant à percevoir l’épreuve de la vie-présente comme étant une assurance de Dieu, le Tout-Miséricordieux et le Très-Miséricordieux, et non une fatalité. De même, elle doit l’inciter à craindre Dieu et à se mobiliser pour mieux endurer non seulement ce qu’il ne peut embrasser par sa connaissance, mais ladite épreuve dans son ensemble. Le croyant est appelé, en effet, à veiller à invoquer la guidée divine, à être pieux et bienfaisant et à s’employer, en toute circonstance, à se soumettre à Sa volonté (Machīah) et à obéir à Ses commandements religieux. Tel est le premier principe directeur sur lequel se fonde la croyance au Destin, imparti pour le bien et pour le mal, en Islam.

Deuxième principe directeur : l’écriture [al-Kitābah] divine de toute chose avant qu’elle ne soit créée

Le Coran et la tradition Prophétique indiquent que Dieu, dont la science embrasse tout ([20:98]) et qui ne commet ni erreur ni oubli ([20:52]), a pré-écrit le Destin dans sa totalité et dans ses moindres détails dans un Livre [4] préservé auprès de Lui et ce, bien avant la création des cieux et de la terre ([10:61], [6:38], [27:75], [34:3], [22:70], [57:22], [36:12]).

A cet égard, le Prophète a dit :

« Allah était et il n'y avait aucune chose autre que Lui. Et Son Trône était sur l'Eau. Et Il écrivit dans le Zikr [le Livre céleste] toute chose.» (Hadith rapporté dans le Sahīh d’Al-Bokhāri) ;

« Allah a écrit les destinés des créatures cinquante mille ans avant de créer les cieux et la terre et son trône était sur l'eau » (Hadith rapporté dans le Sahīh de Moslim).

En particulier, l’écriture-mère préservée auprès de Dieu intègre Ses Livres descendus à Ses Messagers parmi les Hommes, dont le Coran ([43:4]).

En ce qui concerne le Destin, ainsi pré-écrit, des Hommes, il est décrété par ordre de Dieu pour être imparti dans l’espace et dans le temps, conformément à Sa volonté. Il est révélé, le cas échéant, dans la limite fixée par Dieu et aux moments décidés par Lui, à qui Il veut parmi Ses anges, pour qu’ils le pré-inscrivent dans leurs registres à leur tour, ou parmi les Hommes eux-mêmes. Ibn al-Qayyim [5] dénombre, à ce sujet, quatre types de décret des éléments du Destin (des Hommes) [Taqdīr al-Maqādīr], qu’on peut présenter comme suit : (i) un premier type de décret à l’octroi de la nature originelle [al-Fitrah], par laquelle Dieu fait témoigner chaque Homme sur lui-même qu’Il est son Seigneur [6], lequel témoignage vient confirmer celui préalablement inscrit dans le Livre préservé auprès de Lui, (ii) un deuxième type de décret en début de vie, notamment au moment du souffle de l’esprit de Dieu dans le fœtus humain, puis, (iii) selon une périodicité annuelle, lors de la Nuit de la Destinée et, enfin, (iv) chaque jour, pour l’exécution des ordres de Dieu se rapportant aux Destins des Hommes, aux termes et aux lieux préalablement fixés (et Dieu sait mieux).

Par ailleurs, le Coran indique que les registres tenus par les anges, transcrivant le relevé des œuvres accomplis ici-bas par les Hommes dont ils sont chargés ([50:17-18], [82:11-12]), s’avéreront lors du Jour Dernier conformes à une partie de ce qui fut pré-écrit à leur égard dans le Livre préservé auprès de Dieu ([45:27-29]).

A cet égard, le Coran indique que le Destin pré-écrit dans l’écriture primordiale [Oummo al-Kitāb] par Dieu n’est ni changeable ni modifiable ni effaçable, mais qu’en revanche, Dieu efface ou confirme ce qu’Il veut dans les registres tenus par les anges inscripteurs :

« Allah efface ou confirme ce qu'Il veut et l'écriture primordiale est auprès de Lui. [39] » [s.13].

Quant au fait d’informer dans les Livres de Dieu descendus à Ses Messagers de la pré-écriture du Destin, le Coran indique que cela a pour but de rassurer les croyants, afin qu’ils évitent de se tourmenter au sujet de ce qui leur a échappé ni d’exulter pour ce qu’Il leur a donné ici-bas ([57:22-23]), tout en avertissant les mécréants que rien de ce qu’ils acquièrent n’échappe à Dieu et qu’ils y seront confrontés lors du Jour Dernier ([18:49]).

A cet égard, le Prophète a dit dans un Hadith (rapporté dans le Sahīh de Moslim) :

" Que l'affaire du Croyant est étonnante !  Il ne lui arrive que du bien, et ceci lui est exclusivement réservé. Lorsqu’une bonne chose lui arrive, il remercie Allah, exalté soit-Il, et cela est bien pour lui, et lorsqu’il lui arrive un malheur, il fait preuve d’endurance et cela est bien pour lui. ".

C’est dire que l’écriture divine de toute chose, préalablement à son existence, ne doit nullement être considérée par le croyant comme une fatalité, mais comme une assurance qui doit, au contraire, l’inciter à persévérer dans sa piété et l’accomplissement des bonnes œuvres. De même, il doit veiller à être reconnaissant envers Dieu et endurant, dans l’espérance, toujours renouvelée, d’être guidé par Lui pour r��ussir l’épreuve de la vie-présente et accéder ainsi, par Son pardon et Sa permission, à la plus belle des récompenses dans l’au-delà. Tel est le deuxième principe directeur sur lequel se fonde la croyance au Destin, imparti pour le bien et le mal, en Islam.

Troisième principe directeur : l’asservissement de l’existence de toute chose à la volonté [Machīah] de Dieu

La volonté [Irādah] divine est de deux types, selon Ibn al-Qayyim [7] : une volonté universelle, ou al-Machīah, qui régit tout ce qui survient dans l’univers, aussi infime soit-il, et une volonté religieuse qui régit Sa loi religieuse [al-charīâh]. La volonté divine universelle porte aussi bien sur ce que Dieu aime et agrée que sur ce qu’Il n’aime pas ou n’agrée pas, alors que Sa volonté religieuse porte sur ce qu’Il aime et agrée de Ses créatures dotées de raison et de libre-arbitre, tout en excluant ce qu’Il n’aime pas ou n’agrée pas d’elles. Le verbe "vouloir", qui se dit "arāda" (au passé, "yurīd’o", au présent) en arabe, peut alors prendre le sens de l’une ou l’autre de ces deux types de volonté, selon le contexte, lorsqu’il est attribué à Dieu dans le Coran. Le Coran et la tradition Prophétique indiquent que la Machīah de Dieu conditionne, en fait, de manière absolue le Destin pré-écrit, en ce sens qu’elle régit tout ce qui a existé, existe ou existera dans l’univers, que ce soit en bien ou en mal, et que rien ne peut entrer en existence sans la Machīah de Dieu :

« Cependant, vous ne saurez vouloir, à moins qu'Allah veuille … [30] » [s.76].

Par ailleurs, le Prophète a dit Hadith (rapporté dans le Sahīh d’Abu Daoud et validé par al-Albāni) :

" Ne dites pas : « Ce qu’Allah et Untel ont voulu » mais dites : « Ce qu’Allah a voulu, puis Untel a voulu »".

En d’autres termes, tout ce que l’Homme accomplit ou acquiert ou ce qui l’atteint, que ce soit en bien ou en mal, est de chez [min Indi] Dieu, à la différence fondamentale que le « bien » est associé à Dieu de manière absolue, c'est-à-dire non seulement de par Sa Machīah, Son Destin et Sa création, comme il sera précisé plus loin, mais également comme faisant partie de Ses actes, de ce qu’Il aime et de Ses Noms et Attributs. En revanche, le « mal » Lui est certes associé de par Sa Machīah, Son Destin et Sa création, mais nullement en tant que faisant partie de Ses actes, ni de ce qu’Il aime, ni de Ses Noms ni de Ses Attributs [8].

A cet égard, le Coran indique que le « bien » qui atteint l’Homme provient de[mine] Dieu, en tant que bienfait venant de Lui conformément à Sa Machīah, alors que le « mal » qui l’atteint provient de lui-même, en conséquence de ce qu’il a acquis, mais en même temps de chez [mine Indi] Dieu, et non de Dieu ([4:78-79]), et ce, de par Sa Machīah qui inclut l’épreuve par le « mal », comme, d’ailleurs, l’épreuve par le « bien » ([21:35]).

Quatrième principe directeur : la création [al-Khalq] par Dieu des actions de Ses créatures

De par Sa Roboubiyah, ou ce qui En fait le Seigneur absolu de l’univers, Dieu a créé toute chose ([39 :62]) et administre, conformément à Sa volonté et par Son commandement exclusif, tout ce qui survient dans l’univers, aussi infime soit-il ([10:3], [10:31]). Le Coran indique que ce pouvoir divin absolu, de création et d’administration des affaires et évènements de l’univers, englobe les actions de Ses créatures, notamment celles dotées de libre-arbitre, que ces actions soient bonnes ou mauvaises ([37:96]).

En effet, dans le cas des Hommes par exemple, les actions sont, certes, les leurs, car ce sont eux qui les réalisent, mais cela diffère du fait de les créer, de même qu’ils ne peuvent les réaliser en outrepassant la volonté de Dieu (Sa Machīah). On ne peut, non plus, dire que les Hommes sont obligés et contraints d’agir comme ils le font, au motif que leurs actions sont créées par Dieu, ni qu’Il ne peut créer leurs actions ni faire d’eux des êtres qui les réalisent, au motif qu’Il les a dotés de libre-arbitre.

En effet, l’action de l’Homme est créée par Dieu, non seulement au niveau physique, dans la mesure où il n’y a de force que par Dieu, mais également psychologique et intellectuel, du fait que c’est Lui qui a créé les fonctions sensorielles et extrasensorielles et a inspiré à l’âme humaine son immoralité de même que sa piété. Par ailleurs, l’action de l’Homme est asservie à la Machīah de Dieu, au niveau de ses moyens aussi bien physiques que psychologiques et intellectuels, en ce sens que si Dieu ne veut pas qu’elle ait lieu, elle ne peut d’aucune manière entrer en existence et ce, sans la moindre altération de ces moyens.

En d’autres termes, les actions des Hommes sont associées à Dieu, du point de vue de leur asservissement à Sa Machīah et de leur création [al-Khalq], mais à chacun parmi eux appartiennent ses propres actions, du point de vue de l’intention [al-Niyyah], de leur réalisation [al-Fiâle] et de leur acquisition [al-Kassb].

Aussi, toute croyance qui remet en cause la Machīah de Dieu ou la création par Lui des actions de Ses créatures ou dispense celles – matures- parmi elles, qu’Il a doté de libre-arbitre, de la responsabilité de leurs actions est-elle contraire à l’Islam.

Au terme de la présentation des quatre principes directeurs sur lesquels se fonde la croyance au Destin en Islam, on peut conclure que cette dernière constitue, pour le croyant, une formidable source de mobilisation et d’incitation à la persévérance dans la piété, la bienfaisance et la dépense de ce que Dieu lui a donné, tout en veillant à épurer les intentions de ses actions, à implorer Son secours et à invoquer Sa guidée, en Le craignant et en espérant accéder à la plus belle récompense :

« Et ne semez pas la corruption sur la terre après qu'elle ait été réformée. Et invoquez-Le avec crainte et espoir, car la miséricorde d'Allah est proche des bienfaisants. [56] » [s.7].

A cet égard, Ali Ibn Abī Tāleb a dit, d’après un Hadith rapporté par Moslim :

"Nous assistions à des funérailles à Baqi’ Al-Gharqad. Le Messager d’Allah vint vers nous, s’assit et nous primes place autour de lui, alors qu’il baissait la tête et traçait des traits sur le sable d’un bâton qu’il tenait à la main, puis il dit « toute âme vivante a sa place fixée par Allah d’avance dans le Paradis ou dans l’Enfer ». Un homme lui dit : « Ô Messager d’Allah ! Nous ne devons donc nous soumettre à ce qui a été destiné ? ». Il lui répondit : « Celui qui sera parmi les heureux, fera les œuvres des élus, et celui qui sera parmi les malheureux, fera les œuvres des damnés ». Puis il récita :

« Celui qui donne et craint (Allah) [5] et déclare véridique la plus belle récompense [6] Nous lui faciliterons la voie au plus grand bonheur. [7] Et quant à celui qui est avare, se dispense (de l'adoration d'Allah), [8] et traite de mensonge la plus belle récompense, [9] Nous lui faciliterons la voie à la plus grande difficulté, [10] » [s.92]."

Abourina.

[1] Mohamed Achiq, « Comprendre l’Islam à la lumière du Coran et de la tradition Prophétique » (amazon.fr). Chapitre III, Partie III.3.2 ;

[2] Ibn al-Qayyim : “Shifâ' al-'Âlîl fi Massaili al-Qadâ’ wa al-Qadar" ([TdA] : "Guérison du Patient en matière de Destin"). Introduction – p.7-11 ;

[3] Le Coran ne précise pas le nom de ce serviteur, mais la tradition Prophétique indique qu’il s’agit d’al-Khidr, qui serait, selon certaines sources, un Prophète (Et Dieu Sait Mieux) ;

[4] Le Coran donne plusieurs noms à ce Livre dont la Tablette Préservée "Al-Lawh al-Mahfoûdh"([85:22]), l’écriture-mère "Oummo-l-Kitāb"([3:7], [13:39], [43:4)), le Livre ou Registre Explicite ou évident" al-Kitāb/al-Imam al-Moubine"[10:61], [27:75], [34:3], [36:12]), le Livre bien Gardé "al-Kitāb al-Maknoune"([56:78)], le Livre Céleste "Al-Zikr"([21:105)] ou simplement le Livre "al-Kitāb"([6:38], [22:70], [57:22])…

[5] Ibn al-Qayyim. Ibid. Chapitres 2, 4, 5 & 6 ;

[6] Coran : [S7,v172-173]. Voir aussi l’ouvrage de Mohamed Achiq susmentionné (partie consacrée à la nature originelle de l’âme humaine) ;

[7] Ibn al-Qayyim. Ibid. Chapitre 10 – p.76-77 ;[8] Ibn al-Qayyim. Ibid. Chapitre 21.

[writesaboutdragons]

365 Promises of God

Day 316 – We May Know Him and the Power of His Resurrection

that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, (Phl 3:10 NKJV)

Read: Philippians 3:7-11

Sometimes it’s useful to have some knowledge of other faiths, to have an idea how to minister to them. So today, I thought I’d unpack this promise by giving some idea of how Islam doesn’t promise it. The Quran describes the Islamic god Allah as al-Ghayb, that is, “the unseen and unknowable”. It continues on to describe him as capricious and untrustworthy. Islam also teaches that Allah is non-relational. That you cannot have any sort of personal relationship with him. He isn’t your friend.

In a way, this perspective is true, dear Christian, and that’s a frightening concept. Because Islam rejects the Son of God, those who follow that faith won’t be receiving all the GOOD promises we’ve unpacked this year. They won’t be receiving the loving palm of provision and love that God offers. Instead, they will see the back of the hand as it strikes them. The promises of Islam are that God is unknowable, unseen, capricious, untrustworthy, and refuses a relationship with them.

And this is principally because they’ve rejected His free offer of salvation through His Son. Because they do not trust the Son, they will find the Father untrustworthy. For those who DEVOUTLY follow Islam, they can only expect the general benefits of universal provision according to the order and supply God has set up in this world, striving hard to please the unpleasable, and to know the unknowable, praying 5 times a day toward Mecca, and struggling to perform the seven pillars of Islam, even, sometimes, to the terrible self-sacrifice of jihad, only to face a resurrection not to paradise but judgment and condemnation, despite the dogged and faithful devotion they’ve demonstrated their whole lives.

God sees all those dead works as filthy rags. And that was true of us, too, before we came to faith. Before we gave up ALL to gain ALL. But, as Christians, the Holy Spirit reveals to us through the Word, the matchless infinite love, grace, mercy, and care of Jesus, and the Father who sent Him. He’s not capricious, or unknowable. He’s not untrustworthy. He’s the only one you can steadfastly depend on, the Rock that cannot be moved. And someday, we will know HIM like He knows US, and we will see Him face to face, see the love and care he’s had for us all these many years, as he watched us minister here on the earth. And we’ll spend eternity getting to know him even better.

Prayer:

Father God, thank you that I have this promise that I can KNOW you. Help me learn even more about you, today. Amen

[asma-al-husna]

Allah calls Himself Al-‘Allaam— The Most Knowing, the All-Knowing— on four occasions in the Quran. He is the one with the highest level of knowledge. Al-‘Allaam is both All-Knowing and Most-Knowing; His knowledge is complete, perfect, encompasses all of creation, and is far above any other knowledge!

The Most Knowing, the All-and-Ever-Knowing

‘Allaam comes from the root ‘ayn-laam-meem, which points to four main meanings. The first main meaning is to have knowledge and be aware and certain, and the second is to gather information. The third main meaning is to have deep knowledge of minute details, and the fourth main meaning is to act according to knowledge.

This root appears 854 times in the Quran in 14 derived forms. Examples of these forms are ‘aleemun (“All-Knowing”), ‘ilm (knowledge), ‘alima (to know), ‘allama (to teach), and ‘aalemeen (the worlds).

Linguistically, ‘aleem is the intense form of ‘aalim (one who knows) and ‘allaam is the most emphatic form of the word.
Al-‘Allaam therefore refers to the highest form of knowledge of all things, past, present and future, an attribute which only belongs to Allah ‘azza wa jall.

Al-‘Allaam Himself says: You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen [Quran, 5:116] . . . Say, ‘Indeed, my Lord projects the truth. Knower of the unseen.’[Quran, 34:48]

The Knower of the Unseen

All four times Allah’s name Al-‘Allaam occurs in the Quran, it comes in the same combination: ‘Allaam-ul-ghuyoob – Knower of the unseen. His attribute of being most knowledgable, All- and Ever Knowing is linked to the unseen as this is an ultimate example of how human knowledge fails, regardless of all our technology and scientific discoveries.

However, there are also those who falsely claim to have knowledge of the unseen. Related to this issue ‘Aa’ishah, may Allah be pleased with her, said: Whoever tells you that he knows what will happen tomorrow is lying. Then she recited, “No person knows what he will earn tomorrow [Al-Bukhaaree]

The Prophet salallahu ‘alayhi beautifully explained: … And with Him are the keys of the Ghayb (all that is hidden), none knows them but He…[Quranm 6:59] by referring to five things mentioned in Surah Luqmaan:  Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All‑Knower, All‑Aware (of things. [Quran, 31:34]  

How Can You Live by This Name?

1. Strive for the best of knowledge.
There are different types and branches of knowledge; one example that of things created by Allah, of which some are beneficial and others are not. Knowing all about the life of a certain pop star is an example of knowledge of no benefit to your life in this world and the next. Whereas knowledge of certain skills can be of benefit in this life to be able to practice a certain career. Another example of knowledge, which is the most honourable knowledge with most benefit, is the knowledge of the Creator Himself. So study His names and attributes with the intention to transform your life by them!

2. Realize the virtue of seeking (beneficial) knowledge.
هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ – Are those with knowledge equal to those without knowledge? [Quran, 39:9] To which group do you want to belong? And the Prophet said: Whoever travels a path in search of knowledge, Allah makes easy for him a path to Paradise [Muslim] Keep reminding yourself of the importance of daily seeking Islamic knowledg, instill this eagerness in your children and start by asking Al-‘Allaam to increase you in knowledge which will benefit you in this life and the next by memorizing this beautiful Quranic supplication:
رَّبِّ زِدْنِى عِلْمًا (rabbee zidnee ‘ilma) -O my Lord! Advance me in Knowledge [Quran, 20:114].

3. Convey knowledge.
The Prophet salallahu ‘alayhi wa sallam said: Convey from me even a single verse…[Al-Bukhaaree] and mentioned an amazing fact: By Allah, were Allah to guide a single man through you would be better for you than a herd of red camels [Abu Dawood, saheeh] Make it a mission to share a piece of Islamic knowledge with someone every day inshaa’Allah!

4. Be comforted and motivated.
Let the all-encompassing knowledge of Al-‘Allaam of not only each leaf that falls, but also each of your thoughts and feelings comfort you and tell yourself in times of hardship: Allah knows. At the same time, realize Al-‘Allaam knows of every move you make, even when no other human being is aware, and let this motivate you to not only watch your actions, but strive to show Him the best of you, each and every day He gives you.

5. Leave a legacy of knowledge.
The Prophet said: When the human being dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him [Muslim]. When you die, you cannot do a single good deed anymore and you never know when the angel of death comes for you. Out of His mercy Al-‘Allaam taught you above three deeds which will keep counting for you, even when you die. An example is printing a leaflet with Islamic knowledge, think of a project to leave a legacy of knowledge and ask Al-‘Allaam to give you the ability to make it happen!

O Allah, Al-‘Allaam, we know that Your knowledge is above any other knowledge. Guide us to beneficial knowledge, increase our knowledge of Yourself and accept our efforts to gain knowledge. Aid us in conveying the best of knowledge and adorn us with true awareness of Your knowledge so it instills a feeling of comfort in us and motivates us to do that which pleases You most, ameen!

Wallahu ta’alaa ‘alem.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Ra’d Ayah 8-9

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

13:8 Allah knows what every female bears, and by how much the wombs fall short (of their time or number) or exceed. Everything with Him is in (due) proportion.

13:9 All-Knower of the unseen and the seen, the Most Great, the Most High.

Allah is All-Knower of Al-Ghayb (Unseen)

Allah says:

Allah knows what every female bears,

Allah affirms His perfect knowledge, from which nothing is hidden, and that He has complete knowledge of whatever every female creature is carrying,

And He knows that which is in the wombs. ,)31:34(

whether male or female, fair or ugly, miserable or happy, whether it will have a long or a short life.

Allah said in other Ayat,

He knows you well when He created you from the earth, and when you were fetuses. (53:32)

and,

He creates you in the wombs of your mother: creation after creation in three veils of darkness. )39:6(

meaning stage after stage. Allah also said,

And indeed We created man out of an extract of clay. Thereafter We made him as a Nutfah in a safe lodging. Then We made the Nutfah into a clot, then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allah, the Best of creators. )23:12-14(

In the two Sahihs it is recorded that Abdullah bin Mas`ud said that the Messenger of Allah said,

The matter of the creation of one of you is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down;

• his provisions,

• his life span,

• his deeds, and

• whether he will be blessed or wretched.''

In another Hadith, the Prophet said,

Then the angel asks, "O my Lord! Is it a male or a female, miserable or happy, what is its provisions and life span!''

Allah then ordains and the angel records it. Allah said next,

and by how much the wombs fall short or exceed.

Al-Bukhari recorded that Abdullah bin Umar said that the Messenger of Allah said,

The Keys of the Ghayb (unseen knowledge) are five, nobody knows them but Allah.

• Nobody knows what will happen tomorrow except Allah;

• nobody knows what is in the womb except Allah;

• nobody knows when it will rain except Allah;

• no soul knows at what place he will die except Allah; and

• nobody knows when the (Final) Hour will begin except Allah.

Al-Awfi reported from Ibn Abbas that he said,

and by how much the wombs fall( short),

this refers to miscarriages, ,(or exceed)

this refers to carrying her fetus in her womb for the full term. Some women carry their fetus for ten months, while others for nine months. Some terms are longer or shorter than others. This is the falling short or exceeding that Allah the Exalted mentioned, and all this occurs by His knowledge.''

Everything with Him is in proportion. Qatadah commented on Allah's statement,

"For a term appointed. Allah has the records of the provisions and terms of His creation and made an appointed term for everything.''

An authentic Hadith mentioned that;

one of the Prophet's daughters sent (a messenger) to him requesting him to come as her child was dying, but the Prophet returned the messenger and told him to say to her,

Verily, whatever Allah takes is for Him and whatever He gives is for Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and hope for Allah's reward.

Allah said next,

All-Knower of the Ghayb (the unseen) and the

Shahadah (the witness able),

Who knows everything that the servants see and all what they cannot see, and none of it ever escapes His knowledge,

the Most Great, (greater than everything),

the Most High. (above everything),

(Allah) surrounds all things in (His) knowledge. ,)65:12(

and has full power over all things, the necks are under His control and the servants are subservient to Him, willingly or unwillingly.