#muslim prayer guide

[dashingwishes]

Healing is real, it takes time and acceptance from yourself.

[basicsofislam]

BASICS OF ISLAM: Fasting: On the Month of Ramadan.Part2

Third Point

One of the many instances of wisdom in fasting from the point of view of man’s social life is as follows:

Human beings have been created differently with regard to their livelihoods. In consequence of this, God Almighty invites the rich to assist the poor, so that through the hunger experienced in fasting, they can truly understand the pains and hunger which the poor suffer. If there were no fasting, many self-indulgent rich would be unable to perceive just how grievous are hunger and poverty and how needy of compassion are those who suffer them.

Compassion for one’s fellow men is an essential part of true thankfulness.

Whoever a person is, there will always be someone poorer than himself in some respect. He is enjoined to be compassionate towards such a person. If he were not himself compelled to suffer hunger, he would be unable give the person – through compassion – the help and assistance he is obliged to offer. And even if he were able, it would be deficient, for he would not have truly experienced hunger himself.

Truly experience hunger yourself.

Become more compassionate towards others.

Fourth Point

One instance of wisdom in fasting in Ramadan with respect to training the instinctual soul is as follows:

The instinctual soul wants to be free and independent, and considers itself to be thus. According to the dictates of its nature, it even desires an imaginary dominicality and to act as it pleases. It does not want to admit that it is being sustained and trained through innumerable bounties. Especially if it possesses worldly wealth and power, and if heedlessness also encourages it, it will devour God’s bounties like a usurping, thieving animal.

Thus, in the month of Ramadan, the instinctual soul of everyone, from the richest to the poorest, may understand that it does not own itself but is totally owned; that it is not free, but is a slave.

It understands that if it receives no command, it may not do the simplest and easiest thing; it cannot even stretch out its hand for water. Its imaginary dominicality is therefore shattered; it performs its worship and begins to offer thanks, its true duty.

Train your soul.

Offer worship and thanks.

Fifth Point

One of the many instances of wisdom in fasting in Ramadan from the point of view of improving the conduct of the instinctual soul and giving up its rebellious habits is as follows:

Due to its heedlessness the human soul forgets itself; it cannot see its utter powerlessness, want, and deficiency and it does not wish to see them. It does not think of just how weak it is, and how subject to transience and to disasters, nor of the fact that it consists merely of flesh and bones, which quickly decay and fall apart.

Simply, it assaults the world as though it possessed a body made of steel and imagined itself to be undying and eternal. It hurls itself on the world with intense greed and voracity, and passionate attachment and love. It is captivated by anything that gives it pleasure or that profits it. Moreover, it forgets its Creator, who sustains it with perfect compassion, and does not think of the consequences of its life and its life in the hereafter. Indeed, it wallows in dissipation and misconduct.

However, fasting in the month of Ramadan awakens even the most heedless and obstinate to their weakness, impotence, and want.

Hunger makes them think of their stomachs and they understand the need therein. They realize how unsound are their weak bodies, and perceive how needy they are for kindness and compassion. So they abandon the soul’s pharaoh-like despotism and recognizing their utter impotence and want, perceive a desire to take refuge at the divine court. They prepare themselves to knock at the door of mercy with the hands of thankfulness – so long as heedlessness has not destroyed their hearts, that is.

Recognize your utter impotence.

Knock at the door of mercy with the hands of thankfulness.

[digitalislamicguide]

Step-by-Step Guide to Salah: Performing Islamic Prayer Correctly

Salah, also known as Islamic prayer, is a fundamental pillar of Islam. It’s a direct connection between a Muslim and Allah (God). This guide will explain each step of performing Salah, along with its significance. Preparing for Prayer: Ensuring Purity and Focus Cleanliness (Wudu or Ghusl): Before prayer, Muslims achieve a state of ritual purity by performing either wudu (ablution) or ghusl…

[hussyknee]

Abu al-Faraj al-Isfahani’s Kitab al-Aghani records the lives of a number of individuals including one named Tuways who lived during the last years of Muhammad and the reigns of the early Muslim dynasties. Tuways was mukhannathun: those who were born as men, but who presented as female. They are described by al-Isfahani as wearing bangles, decorating their hands with henna, and wearing feminine clothing. One mukhannathun, Hit, was even in the household of the Prophet Muhammad. Tuways earned a reputation as a musician, performing for clients and even for Muslim rulers. When Yahya ibn al-Hakam was appointed as governor, Tuways joined in the celebration wearing ostentatious garb and cosmetics. When asked by the governor if he were Muslim Tuways affirmed his belief, proclaiming the declaration of faith and saying that he observes the fast of Ramadan and the five daily prayers. In other words, al-Isfahani, who recorded the life of a number of mukhannathun like Tuways, saw no contradiction between his gender expression and his Muslimness. From al-Isfahani we read of al-Dalal, ibn Surayj, and al-Gharid—all mukhannathun—who lived rich lives in early Muslim societies. Notably absent from al-Isfahani’s records is any state-sanctioned persecution. Instead, the mukhannathun are an accepted part of society.

...

Far from isolated cases, across Islamic history—from North Africa to South Asia—we see widespread acceptance of gender nonconforming and queer individuals. - Later in the Ottoman Empire, there were the köçek who were men who wore women’s clothing and performed at festivals. Formally trained in dance and percussion instruments, the köçek were an important part of social functions. A similar practice was found in Egypt. The khawal were male dancers who presented as female, wearing dresses, make up, and henna. Like their Ottoman counterparts, they performed at social events.

- In South Asia, the hijra were and are third-sex individuals. The term is used for intersex people as well as transgender women. Hijra are attested to among the earliest Muslim societies of South Asia where, according to Nalini Iyer, they were often guardians of the household and even held office as advisors.

- In Iraq, the mustarjil are born female, but present as men. In Wilfred Thesiger’s The Marsh Arabs the guide, Amara explains, “A mustarjil is born a woman. She cannot help that; but she has the heart of a man, so she lives like a man.” When asked if the mustarjil are accepted, Amara replies “Certainly. We eat with her and she may sit in the mudhif.” Amara goes on to describe how mustarjil have sex with women.

...

Historian Indira Gesink analyzed 41 medical and juristic sources between the 8th and 18th centuries and discovered that the discourse of a “binary sex” was an anachronistic projection backwards. Gesink points out in one of the earliest lexicography by the 8th century al-Khalil ibn Ahmad that he suggests addressing a male-presenting intersex person as ya khunathu and a female-presenting intersex person as ya khanathi while addressing an effeminate man as ya khunathatu. This suggests a clear recognition of a spectrum of sex and gender expression and a desire to address someone respectfully based on how they presented.

Tolerance of gender ambiguity and non-conformity in Islamic cultures went hand-in-hand with broader acceptance of homoeroticism. Texts like Ali ibn Nasir al-Katib’s Jawami al-Ladhdha, Abu al-Faraj al-Isfahani’s Kitab al-Aghani, and the Tunisian, Ahmad al-Tifashi’s Nuz’ha al-‘Albab attest to the widespread acceptance of same-sex desire as natural. Homoeroticism is a common element in much of Persian and Arabic poetry where youthful males are often the object of desire. From Abu Nuwas to Rumi, from ibn Ammar to Amir Khusraw, some of the Islamic world’s greatest poets were composing verses for their male lovers. Queer love was openly vaunted by poets. One, Ibn Nasr, immortalizes the love between two Arab lesbians Hind al Nu’man and al-Zarqa by writing:

“Oh Hind, you are truer to your word than men. Oh, the differences between your loyalty and theirs.”

...

Acceptance of same-sex desire and gender non-conformity was the hallmark of Islamic societies to such a degree that European travelers consistently remarked derisively on it. In the 19th century, Edward Lane wrote of the khawal: “They are Muslims and natives of Egypt. As they personate women, their dances are exactly of the same description as those of the ghawazee; and are, in like manner, accompanied by the sound of castanets.”

A similarly scandalized CS Sonnini writes of Muslim homoerotic culture:

“The inconceivable appetite which dishonored the Greeks and the Persians of antiquity, constitute the delight, or to use a juster term, the infamy of the Egyptians. It is not for women that their ditties are composed: it is not on them that tender caresses are lavished; far different objects inflame them.”

In his travels in the 19th century, James Silk Buckingham encounters an Afghan dervish shedding tears for parting with his male lover. The dervish, Ismael, is astonished to find how rare same-sex love was in Europe. Buckingham reports the deep love between Ismael and his lover quoting, “though they were still two bodies, they became one soul.”

...

Today, vocal Muslim critics of LGBTQ+ rights often accuse gay and queer people of imposing a “Western” concept or forcing Islam to adjust to “Western values” failing to grasp the irony of the claim: the shift in the 19th and 20th century was precisely an alignment with colonial values over older Islamic ones, all of which led to legal criminalization. In fact, the common feature among nations with anti-LGBTQ+ legislation isn’t Islam, but rather colonial law.

Don't talk to me I'm weeping. I'm not Muslim, but the grief of colonization runs in the blood of every Global South person. Dicovering these is like finding our lost treasures among plundered ruins.

Queer folk have always, always been here; we have always been inextricable, shining golden threads in the tapestry of human history. To erase and condemn us is to continue using the scalpel of colonizers in the mutilation and betrayal of our own heritage.

[shitsndgiggs]

Hello there i love your account very much.

Could you pls write a fan fic about kenan dating a muslim girl like him :).

Doenst matter if yn wears the hijab or no your preference

Thank you anyway

A/N: Again, I’m not muslim, so I tried my best. Definitely not my best work

SACRED MOMENTS - KENAN YILDIZ

In which you and kenan pray together

Kenan Yildiz x muslim! reader

︵‿୨♡୧‿︵‿︵‿୨♡୧‿︵‿︵‿୨♡୧‿︵‿

The bustling streets of Istanbul were alive with the sounds of vendors calling out their wares, the scent of fresh simit wafting through the air, and the vibrant colors of the city all around us.

Kenan and I walked hand in hand, soaking in the atmosphere. Today, we planned to visit one of the city's most beautiful mosques, the Sultan Ahmed Mosque, also known as the Blue Mosque.

"It's been a while since we've had a day like this," Kenan said, squeezing my hand gently. His eyes were bright with excitement, and I couldn't help but smile back at him.

"I know. I've missed spending time together like this," I replied, feeling the warmth of his hand in mine. The mosque loomed ahead, its minarets reaching towards the sky.

As we approached the mosque, the call to prayer echoed through the streets, a melodic and soothing sound that always brought me peace.

We stopped at the entrance to remove our shoes and perform wudu, the ritual washing before prayer.

Inside, the mosque was breathtaking. The intricate ceiling and the grandeur of the architecture were awe-inspiring.

We found a quiet corner to sit, in the prayer hall, the atmosphere serene and filled with reverence.

Kenan turned to me, his expression soft and contemplative. "I'm grateful we can share moments like this together."

I nodded, feeling a deep sense of connection not just to Kenan, but to our faith and our community. "Me too."

We sat in comfortable silence for a while, letting the tranquility of the mosque envelop us. After the prayers, we took a leisurely walk around the courtyard, enjoying the cool breeze and the peacefulness of the surroundings.

Kenan looked at me with a playful glint in his eye. "Do you remember the first time we visited a mosque together?"

I laughed, recalling the memory. "Yes, I was so nervous! I was worried about doing everything right."

"You were perfect," Kenan said, his voice filled with warmth. "And you still are. I love how dedicated you are to everything you do."

Blushing, I nudged him playfully. "Stop making me blush!"

Kenan chuckled, pulling me close. "I can't help it. You're amazing, and I love you."

We continued our walk, stopping by a small café nearby for some tea. The sun was beginning to set, casting a golden glow over the city.

We found a table with a view of the mosque, sipping our tea and enjoying each other's company.

"Kenan," I began, hesitating for a moment. "I've been thinking about our future. About how we'll balance everything, like our careers and our lives together."

Kenan reached across the table to take my hand. "We'll figure it out, just like we always do. Our faith is our foundation, and as long as we keep that strong, we can handle anything."

I nodded, feeling reassured by his confidence. "I know. It's just... sometimes I worry."

He smiled, his eyes crinkling at the corners. "Remember what my mom always says? 'Allah tests those He loves.' Our faith will guide us, and we'll support each other through everything."

I smiled back, feeling a sense of peace wash over me. "You're right. I do love how we incorporate our beliefs into everything we do. Like our weekly Quran study sessions."

Kenan chuckled. "And how you always correct my recitation."

I blushed, playfully swatting his hand. "Well, someone has to keep you on your toes."

We both laughed, the sound melding with the soft hum of the café.

Our journey was just beginning, and I knew that with Kenan by my side, we could face anything together.

[hamdosana]

#DUA List for the First 10 Days of Dhul-Hijjah

a) Dua for the best of both worlds

Rabbana atinafee addunya hasanatan wafee al-akhiratihasanatan waqina AAathaba annar.

Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.

{Surat Al Baqarah 2 : Ayaah 201}

b) Dua during Distress (Keeping in mind as humans we are never “totally” free from distress,thus making this dua constantly is very beneficial.)

La ilaha il-lallah Al-`Alimul-Halim. La-ilaha illallah Rabul- Arsh-al-Azim, La ilaha-il-lallah Rabus-Samawati Rab-ul-Ard; wa Rab-ul-Arsh Al- Karim.

None has the right to be worshipped but Allah the incomparably great, the compassionate. None has the right to be worshipped but Allah the rub of the mighty throne. None has the right to be worshipped but Allah the rub of the heavens, the rub of the earth, and the rubb of the honorable throne.{Sahih Al Bukhari}

c) Dua for Spouse and Children

Rabbanahab lana min azwajina wathurriyyatinaqurrata aAAyunin wajAAalna lilmuttaqeena imama

Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.

{Surat Al Furqan 25: Ayaah 74}

d) Dua for Forgiveness and a Beautiful End

Rabbana faghfirlana thunoobana wakaffir AAannasayyi-atina watawaffana maAAa al-abrar

Our Lord! Forgive us our sins and remit from us our evil deeds, and make us die in the state of righteousness along with Al-Abrar (those who are obedient to Allah and follow strictly His Orders).

{Surat Ali Imran 3: Ayaah 193}

e) Dua for Protection against Debt, Oppression, Sadness.

Allahumma Inni A’udhu Bika Minal-Hammi Wal-Hazani Wal-Ajzi Wal-Kasali Wal-Bukhli Wa Dala’id=Dain Wa Qahrir-Rijal

O Allah, I seek refuge in You from sadness, grief, helplessness, laziness, being stingy, overwhelming debt, and the overpowering of men. {Tirmidhi}

f) Dua for Guidance & Protection against harm

Allahumm-aghfir li, warhamni, wa-hdini, wa ‘afini, warzuqni

O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation

{Sahih Muslim}

g) Dua for Guidance towards the best of Manners

Inna salati wa nusuki wa mahyaya wa mamati lillahi rabbil-alamin, la sharika lahu, wa bidhalika umirtu wa ana min al-muslimin. Allahummahdini liahsanil-amali wa ahsanil-akhlaqi la yahdi li ahsaniha illa anta wa qini sayy’al-a’mali wa sayy’al-ahaqi la yaqi sayy’aha illa ant.

Indeed my salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am one of the Muslims. O Allah, guide me to the best of deeds and the best of manners, for none can guide to the best of them but You. And protect me from bad deeds and bad manners, for none can protect against them but You.

{Sunan An Nasai}

h) Dua for Safety and Wellbeing

Allahumma inni as’alukal-huda wat- tuqa wal-’afafa wal-ghina

O Allah! I ask you for your guidance, piety, safety and wellbeing and contentment and sufficieny.

{Sahih Muslim}

i) Dua for Protection Against Hellfiire

Rabbanaisrif AAanna AAathaba jahannama inna AAathabahakana gharama Innaha saat mustaqarran wamuqama

Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment. Evil indeed it (Hell) is as an abode and as a place to dwell.

{Surat Al Furqan 25: Ayaat 65-66}

j) Dua for confessing your Sins – Dua of Yunus aleyhi salaam.

If you know what verse follows this verse you will never stop making this dua! SubhanAllah. May Allah answer our prayers as He responded to the call of our beloved Prophet Yunus aleyhi salaam.

La ilaha illa anta subhanaka inneekuntu mina aththalimeen

[none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doers.

{Surat Al Anbya 21: Ayaah 87}

FOLLOWING VERSE -

Fastajabna lahu wanajjaynahumina alghammi wakathalika nunjee almu/mineen

So We responded to him and saved him from the distress. And thus do We save the believers.

{Surat Al Anbya 21: Ayaah 88}

May Allah make us from the believers whom He saves!! Ameen

The Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something that, if any worldly calamity or disaster befalls any man among you and he says these words, he will be relieved of it. (It is) the du’aa’ of Dhu’l-Noon: “Laa ilaaha illa anta subhaanaka inni kuntu min al-zaalimeen (none has the right to be worshipped but You (O Allaah), Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers).” According to another report: “No Muslim man says this du’aa’ concerning anything but Allaah will answer his prayer.”

{Saheeh al-Jaami’ al-Sagheer wa Ziyaadatuhu, 2065}

k) Dua for protection against an oppressor or when you are feeling totally helpless – Dua of Nuh aleyhi salaam

Rabbahu annee maghloobun fantasir

Indeed, I am overpowered, so help(me).

{Surat Al Qamar 54: Ayaah 10}

l) Dua for the best disposal of your Affairs – Dua of Ibrahim aleyhi salaam

HasbunaAllahu waniAAma alwakeel

Sufficient for us is Allah , and [He is] the best Disposer of affairs.

{Surat Ali Imran 3: Ayaah 173}

m) Dua for Job Security + Marriage – Musa aleyhi salaam.

One of my favourite Duaas. This dua ensured Musa aleyhi salaam got a job security for 8-10 years and got him married.

Rabbiinnee lima anzalta ilayya min khayrin faqeer

My Lord, indeed I am, for whatever good You would send down to me, in need.

{Surah Al Qasas 28: Ayaah 24}

n) Dua for seeking Allah’s Mercy

Ya Hayyu Ya Qayyum! Bi rahmatika astagheeth!

O Living, O Self-Sustaining Sustainer! In Your Mercy do I seek relief

{Tirmidhi}

o) Dua for entrusting your affairs with Allah – Dua of Yaqoob aleyhi salaam

Innama ashkoo baththee wahuzneeila Allahi

I only complain of my suffering and my grief to Allah

{Surah Yusuf 12: Ayaah 86}

Waofawwidu amree ila Allahi inna Allahabaseerun bilAAibad

And I entrust my affair to Allah . Indeed, Allah is Seeing of [His] servants. {Surah Ghafir 40:Ayaah 44}

p) Dua for Protection Against Hellfire, Grave & Dajjal

Allahumma inni a’udhu bika min ‘adhabi jahannam, wa min ‘adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-masihid-dajjal.

“O Allah! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist).”

{Sahih Muslim}

q) Dua for acceptance of dua!

Rabbana wtaqabbal duAAa

Our Lord, and accept my supplication.

{Surat Ibrahim 14: Ayaah 40}

[zeestie]

my simple manifesting "routine"

it's v automatic & random cos that's how I like it

state: I remind myself of the fact that I have it all through acting/thinking like "her" and rampaging whenever I feel like it to boost my self esteem

reminders: I have a minutely reminder that manifesting is instant and hourly reminders for self love, not doubting myself, taking care of myself, celebrating the present moment (ngl this all you need – it will be embarrassing for others to see at first but you will get used to it)

visualisation: I like daydreaming (was a maladaptive daydreamer) so I try to always consciously choose what to imagine when my mind wants to daydream (usually happens before sleeping)

vision boards: I do quarter planning and I create a vision board by the end of it, I keep it anywhere i could see it – wallpapers, chrome bg, etc. I'm thinking of employing visual subs into it (if u have experience with that please lmk !)

affirming: I have this setting on my phone that as soon as I unlock it, it launches my counter app & I do 10 sets of affirmations in wtv language/pov I feel like (switching the language/pov helps me a lot) + I affirm whenever I feel like it

subliminals & tapes: I recently started making my own subs and tapes (ima start to critically examine the submakers I follow too...), anywho ! I play subs and tapes whenever I feel like it, my earbuds are stuck to my ears 24/7 & I got yt premium for better access >:)

mediation & hypnosis: I meditate whenever I feel like it (used to do it once a day), I might sit in silence, play some frequencies/subs, do a guided meditation, or opt for a hypnosis if I wanna go for long and deeper.

journaling/scripting: can't believe I almost forgot about this, but I script every evening to work my self concept, practice gratitude, and visualise my ideal life/scenarios.

rampages: so I sometimes do mirror work or talk to ai chatbots in order to vaunt in the morning and evening+ whenever I need it.

prayer: so I'm muslim & I like using prayer & religion in general as a way to regulate my nervous system + to manifest! I don't have anything specific I do outside of the regular islamic teachings.

media: I like using movies, books, music, etc. to get in the mood, raise my self concept, and also normalise my desires & take them off the pedestal.

lmk what u think of it and any cool/unconventional techniques you use !!

[wrappedinamysteryy]

Yearning | تَوّاق

Though delays in our unanswered prayers can be difficult to bear,

Do you see how they can often lead us to strive harder to limit our sins and please Allāh?

Our yearning for something from Allāh can benefit us in the afterlife.

It's as if our yearning itself becomes a form of goodness that guides us to be a better human being and a better Muslim.

Knowing how deeply you desire it, you strive for patience and avoid displeasing Him in any way.

Though patience wanes and fatigue sets in, I seek refuge only in You, my Rabb.

-Mona Al Kabir (wrappedinamystery)

And Allāh accepts all duās right away, or in delay or grants something beyond our comprehension.🧡

[julaibib]

How to be a perfect man/husband in Islam?

His deen.

This is the most important thing to look for in the man you want to marry. The husband should be a Muslim who adheres to all the laws and teachings of Islam in his daily life.

The woman’s guardian should strive to check out this matter and not rely only on outward appearances. One of the most important things to ask about is the man’s prayer; the one who neglects the rights of Allah is more likely to neglect the rights of others. The true believer does not oppress or mistreat his wife; if he loves her, he honours her, and if he does not love her, he does not mistreat or humiliate her. It is very rare to find this attitude among those who are not sincere Muslims. Allah says (interpretation of the meanings):

{and verily, a believing slave is better than a (free) idolater, even though he pleases you.} [Al-Baqarah 2:221]

{Verily, the most honourable of you with Allah is that (believer) who has Taqwa [i.e. one of the pious].} [Al-Hujurat 49:13]

A Practicing Muslim

The Prophet (PBUH) guided the women that before you choose a man for marriage, the first and foremost thing to look for is that he should be a real practicing Muslim.

His 5 daily prayers are immaculate

don’t ignore this. This is one of the most important qualities of a good husband. If he doesn’t pray at all, please put marriage out of the question. It is super dangerous to marry a man who doesn’t know his Lord before committing to his wife.

Make sure he has these basic qualities of a good husband.

He values and takes good care of himself

Among the many qualities for a husband, this one sits at the top as well. Having good care of oneself is a sign of good self-esteem, meaning he loves who he is.

Muslim men who groom and have a sense of style beyond just the basics of hygiene. It tells me what kind of personality he has.

the Prophet (Peace be upon him) instructed the guardians of women to marry them to men who possess good Deen and Character. When a man of known righteousness and good character seeks to marry a woman, he should be seriously considered.

One Hadith highlights that Allah’s Messenger, the Prophet (Peace be upon him) said:

“If a man comes to you seeking marriage, and you are satisfied with his Deen and character, marry him- lest a fitnah and great destruction become rampant on earth. [Sahih ul-Jami no. 270]

Wealth : He may not own a private jet,or be richer than the Warren Buffet or the Dangotes, but he must have sufficient wealth(sustenance) to provide for his family and prevent them from begging.

Having good mannars Character

Having the best character means he should be brave, generous, and kind-hearted. The worst thing a sister could do is marrying a selfish person who doesn’t pay until you take a pinch of his blood.

[basicsofislam]

BASICS OF ISLAM: Fasting: The meaning and principles of I'tikaf

I’tikaf literally means to stick to something, whether good or bad, and to block out everything else. As a term, it denotes devoting oneself, especially during the last 10 days of Ramadan, to praying in a mosque. God’s Messenger, upon him be peace and blessings, performed i’tikaf for 10 days every Ramadan. In the year that he died, he performed it for 20 days. I’tikaf is not acceptable from an unbeliever, a non-discerning child, a person requiring major purification because of (sexual) defilement, and a menstruating woman and a woman with post-childbirth bleeding. I’tikaf will be fulfilled if a person stays in the mosque with the intention of becoming closer to God. If these conditions are not met, it is not i’tikaf. If an individual intends to perform a voluntary i’tikaf but ends it before the 10-day period has ended, he or she must make up the remaining days later.

[bipolarman2022]

PARTE 1: In a small town in the south of Spain, there lived a man named Andrés. He was a devout Christian, raised in a deeply religious family. The church had been his refuge since childhood, and his faith had been his guide through the darkest moments of his life. He was involved in all the activities of the parish and was known for his fervent love of God.

Andrés led a quiet and solitary life, dedicated to his work as a history teacher at a local high school. His days were spent between the lessons he taught and the masses he religiously attended. For him, Christianity was not just a religion, but the pillar on which he had built his entire existence.

However, Andrés' routine was interrupted when, one day, he met Karim, a Muslim immigrant who had come to the city looking for a new life. Karim was a charismatic man, with a soft voice and deep eyes. His presence was magnetic, and Andrés was immediately intrigued by him. Karim opened a small tea and spice shop in the neighborhood, and soon began to attract the attention of the locals, not only for the quality of his products, but for his wisdom and serenity.

Andrés, driven by curiosity and an inexplicable desire to know more about Karim, began to visit the shop regularly. At first, their conversations were limited to trivial topics: the weather, politics, cultural differences. However, over time, they began to talk about deeper topics. Karim, although respectful, did not hide his faith. He spoke with a calmness that contrasted with Andrés's fervor, and his words, loaded with meaning and metaphors, began to find a place in Andrés's mind.

One afternoon, while sharing tea, Karim spoke about Islam with a calm passion. He spoke of the prophet Muhammad, of submission to the will of Allah, of the importance of prayer and of the inner peace he found in his faith. Andrés listened attentively, amazed by the depth and beauty of what he heard. It wasn't the first time he had heard about Islam, but something about the way Karim explained it resonated within him in a way he had never experienced before.

Andrés began to doubt. For the first time in his life, he questioned whether his Christian faith, which had been the center of his life, was enough. He was drawn to the purity of Karim's devotion, to the simplicity and peace that seemed to emanate from his being. He didn't know how to reconcile these feelings with his life of Christian devotion. He began to read about Islam, to study the Quran in secret. His visits to Karim's shop became more frequent, and their conversations deeper.

Karim never pressured Andrés. He knew that faith was something that had to spring from within, that it couldn't be imposed. But every conversation they had, every passage of the Quran they discussed, every story about the prophet that Karim told, planted a seed of doubt in Andrés that grew with each passing day.

Finally, Andrew’s internal struggle reached a point of no return. One night, after hours of sleeplessness and prayer, he made the decision to talk to Karim. He confessed his confusion, his internal struggle between the faith he had been raised in and the new truth he had begun to discover. Karim listened in silence, letting Andrew vent all his doubts and fears.

When Andrew finished speaking, Karim simply told him: “The truth cannot be forced. Allah guides whom He wants to guide. If you feel your path changing, follow your heart. But remember, whatever your decision, you must find peace in it.”

That night, Andrew knelt in his room, as he had done so many times before, but this time he did not pray to God as he usually did. Instead, he recited, with a trembling voice, the words he had learned from Karim: “La ilaha illallah, Muhammadur rasulullah.” He did so not out of fear, nor out of coercion, but because deep within him, he felt that he was following the truth he had found.

Andrés left his Christian life behind, not without pain, not without the suffering of losing that which had been his guide for so long. But in his new faith he found a peace he had not known before. Karim became his brother in Islam, and though he never forgot his roots, Andrés knew that he had found his true path.

Andrés’ decision was not easy, and the consequences were not mild. He lost friends, he was misunderstood by many, but he knew that he had followed his truth, a truth that Karim had helped to awaken. And in that truth, Andrés found a new spiritual home, where he could finally rest his soul.

[kaktus-tajam]

I wrote this in July 2023. When a friend of mine said: daftar LPDP nggak, Hab?

Istikharah: A Facility from Allah

I had set an alarm for myself to start planning ahead on the life after internship upon entering stase puskesmas.

But I had been slacking off and making my chronic disease as my excuse. So alhamdulillah Allah guided me to start the self-rediscovery journey.

I am not as intelligent nor do I have all the privileges, but I know my identity as a Muslim is my biggest Why.

This one month of caveman period was full of discussions, readings, writings. But it was also full of tears.

It was full of questions and prayers to Allah swt. Uncertainty can be scary, right?

Uncertainty can be unimaginably dark. It eats you up eventually, if you have no Guidance.

I have so many aspirations and ambitions. But I asked Allah, with all the potentials He has given me, the knowledge He bestowed upon me, the people He surrounded me with and the life story He had decreed:

To what specific purpose I shall contribute?

We are fortunate as muslims to have the end goal: His acceptance, and mercy, to be able to finally see Him in His paradise.

So I asked and asked. The beauty of Islam, is how comprehensive this deen is. You see, there is even a specific prayer to ask for guidance in making choices!

To be protected from making “false” choices:

Choices that are khaiir leads to preservation of eeman, of deen, of family, of the good in this world and the hereafter.

“Wrong” choices, on the other hand, leads to turmoil.

I asked myself as simple as, what if I were to be involved in a research unknowingly utilized for the corruption of people, of environment and of this deen. How shall I ever repent?

Hence duaa of istikharah in this world full of hidden agendas, is a gift from Allah. A facility that Allah prepared for His servants to return in times of doubts and anxiety.

O Allah. How I longed for our meeting. I have sinned endless times to which You decreed a repentance that follows. How grateful am I to be your servant.

O Allah.. in this period of waiting that is full of uncertainty please grant upon me the tranquility of heart, the strength to practice husnudzan billah, to continuously have faith in your Plans. Guide me. Don’t let me be astray.

[khensaptah]

Mystic Egyptian Polytheism Resource List

Because I wanted to do a little more digging into the philosophy elements explored in Mahmoud's book, I took the time tonight to pull together the recommended reading he listed toward the end of each chapter. The notes included are his own.

MEP discusses Pharaonic Egypt and Hellenistic Egypt, and thus some of these sources are relevant to Hellenic polytheists (hence me intruding in those tags)!

Note: extremely long text post under this read more.

What Are The Gods And The Myths?

ψ Jeremy Naydler’s Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred is my top text recommendation for further exploration of this topic. It dives deep into how the ancients envisioned the gods and proposes how the various Egyptian cosmologies can be reconciled. ψ Jan Assmann’s Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism focuses on New Kingdom theology by analyzing and comparing religious literature. Assmann fleshes out a kind of “monistic polytheism,” as well as a robust culture of personal piety that is reflected most prominently in the religious literature of this period. He shows how New Kingdom religious thought was an antecedent to concepts in Hermeticism and Neoplatonism. ψ Moustafa Gadalla’s Egyptian Divinities: The All Who Are The One provides a modern Egyptian analysis of the gods, including reviews of the most significant deities. Although Gadalla is not an academic, his insights and contributions as a native Egyptian Muslim with sympathies towards the ancient religion are valuable.

How to Think like an Egyptian

ψ Jan Assmann’s The Mind of Egypt: History and Meaning in the Time of the Pharaohs is my top text recommendation for further exploration of this topic. It illuminates Egyptian theology by exploring their ideals, values, mentalities, belief systems, and aspirations from the Old Kingdom period to the Ptolemaic period. ψ Garth Fowden’s The Egyptian Hermes: A Historical Approach to the Late Pagan Mind identifies the Egyptian character of religion and wisdom in late antiquity and provides a cultural and historical context to the Hermetica, a collection of Greco-Egyptian religious texts. ψ Christian Bull’s The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom provides a rich assessment of the Egyptian religious landscape at the end of widespread polytheism in Egypt and how it came to interact with and be codified in Greek schools of thought and their writings.

How To Think Like A Neoplatonist

Radek Chlup’s Proclus: An Introduction is my top text recommendation for further exploration of this topic. It addresses the Neoplatonic system of Proclus but gives an excellent overview of Neoplatonism generally. It contains many valuable graphics and charts that help illustrate the main ideas within Neoplatonism. ψ John Opsopaus’ The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon succinctly addresses several concepts in Neoplatonism from the point of view of Gemistos Plethon, a crypto-polytheist who lived during the final years of the Byzantine Empire. It provides insight into the practical application of Neoplatonism to ritual and religion. ψ Algis Uzdavinys’ Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism draws connections between theological concepts and practices in Ancient Egypt to those represented in the writings and practices of the Neoplatonists.

What Is “Theurgy,” And How Do You Make A Prayer “Theurgical?”

ψ Jeffrey Kupperman’s Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy is my top text recommendation for further exploration of this topic. It is a practical guide on theurgy, complete with straightforward explanations of theurgical concepts and contemplative exercises for practice. ψ Gregory Shaw’s Theurgy and the Soul: The Neoplatonism of Iamblichus demonstrates how Iamblichus used religious ritual as the primary tool of the soul’s ascent towards God. He lays out how Iamblichus proposed using rites to achieve henosis. ψ Algis Uzdavinys’ Philosophy and Theurgy in Late Antiquity explores the various ways theurgy operated in the prime of its widespread usage. He focuses mainly on temple rites and how theurgy helped translate them into personal piety rituals.

What Is “Demiurgy,” And How Do I Do Devotional, “Demiurgical” Acts?

ψ Shannon Grimes’ Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt is my top text recommendation for further exploration of this topic. It constitutes an in-depth look at Zosimos—an Egyptian Hermetic priest, scribe, metallurgist, and alchemist. It explores alchemy (ancient chemistry and metallurgy) as material rites of the soul’s ascent. She shows how Zosimos believed that partaking in these practical arts produced divine realities and spiritual advancements. ψ Alison M. Robert’s Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art delves deep temple inscriptions and corresponding religious literature from the Pharaonic period and demonstrates them as premises for alchemy. These texts “alchemize” the “body” of the temple, offering a model for the “alchemizing” of the self. ψ A.J. Arberry’s translation of Farid al-Din Attar’s Muslim Saints and Mystics: Episodes from the Tadhkirat al-Auliya contains a chapter on the Egyptian Sufi saint Dhul-Nun al-Misri (sometimes rendered as Dho‘l-Nun al-Mesri). He is regarded as an alchemist, thaumaturge, and master of Egyptian hieroglyphics. It contains apocryphal stories of his ascetic and mystic life as a way of “living demiurgically.” It is an insightful glimpse into how the Ancient Egyptian arts continued into new religious paradigms long after polytheism was no longer widespread in Egypt.

Further Reading

Contemporary Works Assmann, Jan. 1995. Egyptian Solar Religion in the New Kingdom: Re, Amun and the Crisis of Polytheism. Translated by Anthony Alcock. Kegan Paul International. Assmann, Jan. 2003. The Mind of Egypt: History and Meaning in the Time of the Pharaohs. Harvard University Press. Bull, Christian H. 2019. The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized Wisdom. Brill. Chlup, Radek. 2012. Proclus: An Introduction. Cambridge University Press. Escolano-Poveda, Marina. 2008. The Egyptian Priests of the Graeco-Roman Period. Brill. Fowden, Garth. 1986. The Egyptian Hermes: A Historical Approach to the Late Pagan Mind. Cambridge University Press. Freke, Tim, and Peter Gandy. 2008. The Hermetica: The Lost Wisdom of the Pharaohs. Jeremy P. Tarcher/Penguin. Gadalla, Moustafa. 2001. Egyptian Divinities: The All Who Are The One. Tehuti Research Foundation. Grimes, Shannon. 2019. Becoming Gold: Zosimos of Panopolis and the Alchemical Arts in Roman Egypt. Princeton University Press. Jackson, Howard. 2017. “A New Proposal for the Origin of the Hermetic God Poimandres.” Aries: Journal for the Study of Western Esotericism 17 (2): 193-212. Kupperman, Jeffrey. 2014. Living Theurgy: A Course in Iamblichus’ Philosophy, Theology and Theurgy. Avalonia. Mierzwicki, Tony. 2011. Graeco-Egyptian Magick: Everyday Empowerment. Llewellyn Publications. Naydler, Jeremy. 1996. Temple of the Cosmos: The Ancient Egyptian Experience of the Sacred. Inner Traditions. Opsopaus, J. 2006. The Secret Texts of Hellenic Polytheism: A Practical Guide to the Restored Pagan Religion of George Gemistos Plethon. New York: Llewellyn Publications. Roberts, Alison M. 2019. Hathor’s Alchemy: The Ancient Egyptian Roots of the Hermetic Art. Northgate Publishers. Shaw, Gregory. 1995. Theurgy and the Soul: The Neoplatonism of Iamblichus. 2nd ed. Angelico Press. Snape, Steven. 2014. The Complete Cities of Ancient Egypt. Thames & Hudson. Uzdavinys, Algis. 1995. Philosophy and Theurgy in Late Antiquity. Wheaton, IL: Quest Books. Uzdavinys, Algis. 2008. Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism. Lindisfarne Books. Wilkinson, Richard H. 2000. The Complete Temples of Ancient Egypt. Thames & Hudson.

Ancient Sources in Translation Attar, Farid al-Din. 1966. Muslim Saints and Mystics: Episodes from the Tadhkirat alAuliya. Translated by A.J. Arberry. London: Routledge & Kegan Paul. Betz, Hans Dieter. 1992. The Greek Magical Papyri in Translation, Including the Demotic Spells. Chicago: University of Chicago Press. Copenhaver, Brian P. 1995. Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction. Cambridge: Cambridge University Press. Guthrie, Kenneth. 1988. The Pythagorean Sourcebook and Library: An Anthology of Ancient Writings which Relate to Pythagoras and Pythagorean Philosophy. Grand Rapids, MI: Phanes Press. Iamblichus. 1988. The Theology of Arithmetic. Translated by Robin Waterfield. Grand Rapids, MI: Phanes Press. Iamblichus. 2003. Iamblichus: On the Mysteries. Translated by Clarke, E., Dillon, J. M., & Hershbell, J. P. Atlanta: Society of Biblical Literature. Iamblichus. 2008. The Life of Pythagoras (Abridged). Translated by Thomas Taylor. Whitefish, MT: Kessinger Publishing. Lichtheim, Miriam. 1973-1980. Ancient Egyptian Literature. Volumes I-III. Berkeley: University of California Press. Litwa, M. David. 2018. Hermetica II. Cambridge: Cambridge University Press. Majercik, Ruth. 1989. The Chaldean Oracles: Text, Translation, and Commentary. Leiden: Brill. Plato. 1997. Plato: Complete Works. Edited by John M. Cooper and D. S. Hutchinson. Indianapolis: Hackett Publishing. Plotinus. 1984-1988. The Enneads. Volumes 1-7. Translated by A.H. Armstrong. Cambridge, Massachusetts: Harvard University Press. Van der Horst, Pieter Willem. 1984. The Fragments of Chaeremon, Egyptian Priest and Stoic Philosopher. Leiden: E.J. Brill.

[sabrgirl]

muslims stop judging others challenge

imagine you're in an olympics race. on your marks, get set, go. but while you're in your lane, you're looking at all the other runners. that one is running funny. why is that one wearing two different coloured socks? that person's hair is flying in their face, how are they even going to see? with all this judgement towards everyone else, do you think you're going to win the race? while everyone else is focused on reaching the end, you're focused on them. yes, you might cross the finish line eventually but

you lost

you finished last

did you even qualify?

it's crazy that this judgement happens so much in this ummah specifically. some non-muslims end up hating on islam because of how muslims treat other people online. and in real life too. and some muslims have left islam because of the way other muslims treated them when they were doing wrong.

we're all humans taking the same test. we just have different trials. do you know what really is the cause of this judgement? your nafs. the ego.

the ego is fuelled by fear and projects its own insecurities and fears onto the world to try and bring itself up. it makes you think that you're superior to other people because, by doing so, it makes you feel 'confident' inside.

for eg, you may wear hijab and see someone else who doesn't. you start judging or gossiping or leaving rude and hateful comments, or even just a comment that you think is going to help her because your ego is saying 'wow, i'm such a good/better muslim than her because i wear the hijab'. but... what about when you see someone who seems like a better muslim than you? do you now all of a sudden feel... insecure? jealous? do you start hating on them or desperately try to find faults in them? do you feel less? if you do this, and you need to be honest with yourself if you do, this your ego/nafs you're listening to.

this isn't true confidence. if you do this, you likely have poor self worth that needs to be worked on and an ego to eradicate. luckily, islam is fundamentally based on the jihad against your inner self/nafs/ego - whatever you want to call it - to reform your character and get closer to Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ as a result of it. but that's a topic for another day.

Allah Himself has said:

O ye who believe! Do not let some men ridicule others, they may be better than them, nor let some women ridicule other women, they may be better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent, it is they who are the true wrongdoers. (49:12)

i.e. you will never know the true state of someone. why? because that is for Allah to know and for Him to judge.

when you see someone doing something they shouldn't, first realise that you've been guided by Allah to even recognise that in the first place. how many times in your life did you eventually realise that you were doing something bad and you didn't even know? or maybe you knew a specific thing was bad but you didn't know the reasons why, and now you do? you could've been so deaf, dumb and blind but Allah decided to guide you. so first drop the arrogance and praise Him for guiding you enough to recognise and understand the bad deed.

after this, you have two options:

1. you make du'a for them

'O Allah, please guide them to stop doing ______ / to start doing ______ and guide me closer to You too. please forgive us both for our sins'.

if it's something you used to do: 'O Allah, please guide them better than you guided me and forgive us both for our sins'.

the end. you move on. do not doubt the power of prayer.

2. you advise them

and this is the one where it oftentimes all goes wrong. again, let me mention again what Allah has said:

'Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent, it is they who are the true wrongdoers'.

notice that Allah said 'it is they who are the true wrongdoers'. the ones who are rude, who defame, who call each other offensive names, who backbite (if they don't repent).

so then, what's a good way to advise someone? a step-by-step guide:

approach them kindly, compliment them for whatever good you can see they already do.

before you advise them, tell them that you don't mean to dishearten them or hurt their feelings but want them to become better in their deen and character for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ's sake and see them in jannah.

then proceed to tell them what you noticed is bad. relate your own experiences and struggles without exposing your own sins and tell them you understand the difficulty of reforming your character as you're a human too and have your own struggles and trials.

tell them what things helped/still help you. good deeds and ways of living. tell them how it helps you. reading the Qur'an helps you realise that Allah has bestowed so many favours for eg, and you don't want to upset Him.

share useful resources to help them on their journey. youtubers you watch, podcasts, qur'an verses.

explain to them that they should also do it for Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ's sake and should research why it's bad so that they truly have an understanding first (which will likely make them stop doing it, Insha'Allah)

respectfully acknowledge that they could actually be struggling with this sin and tell them that you understand that growth isn't an overnight journey but wanted to advise them anyway.

tell them that you'll pray for them and ask them to pray for you because you also struggle with things too.

for online/social media advising:

everything i just mentioned above but do it via DM rather than leaving a comment so that they feel less disheartened, let down and publicly shamed.

what not to do:

if you don't want to pray for them or advise them kindly, move on with your life.

do not leave rude comments

do not backbite and/or gossip

do not scold

do not have a harsh tone

we're all taking the same test. perhaps one of your tests is actually the way you treat other people when you see them doing wrong. you might think you simply left a comment because you're 'guiding other people'. but if they leave islam because of your words and treatment... well. what a thing to be held accountable for on the day of judgement, right?

[maybe-muslim-and-queer]

Yesterday I said my Shahada and did all 5 daily prayers for the first time. I’ve done all 5 prayers again today and have connected with some queer Muslims in a club on Trevor Space and joined the el-Tawhid Juma Circle: The Unity Mosque on Facebook and plan to attend their Friday Juma service InshaAllah. I’d like to say my Shahada again in a mosque surrounded by other Muslims, but I’m beyond happy to have done it now and am enjoying learning more about the Quran and Islamic faith and praying to Allah. Though I may not be anywhere close to a “perfect” practicing Muslim, I definitely feel like I made the right decision.

If you’re queer and Muslim/interested in Islam and how it connects to lgbt concepts a couple resources I found that I recommend include this guide list: [https://taplink.cc/infolgbtq] and this Google drive folder: [https://drive.google.com/drive/folders/1vWsmtnWZaoMMWCu4BqVfVqxRI-OvnvN_]. I especially recommend this post discussing the story of Prophet of Lut (pbuh) since that story is often brought up against homosexuality in Islam: [https://thefatalfeminist.com/2020/12/07/prophet-lut-a-s-and-bal-%d8%a8%d9%84-the-nahida-s-nisa-tafsir/]

I plan on waiting until I develop a stronger relationship with Allah through reading and understanding the Quran and develop my religious practice more before I tell those I know in person, but it’s important to me that I begin connecting with other Muslims now + I’d like to share my experiences and thoughts on here :3

That’s all I have to post myself for now. As-salamu Alaykum, I hope you have a good rest of the week and follow me if you’re interested <3.

[i-cant-sing]

Me (an atheist) : Damn how am i gonna explain this one now

see i dont think i could ever be an atheist because I rely very HEAVILY on God to do miracles to solve my problems. Like I cant count the amount of times I've been pulled out of trouble when I had ZERO hope or chances of coming out alive, and then just a quick prayer to God/Allah and Im all set :)

Like this is not me trying to convince anyone to be religous or something, but like i dont think i could possibly function without God because i just need HIS HELP every single day.

Im sure if most of you sat down and recalled moments in your life where things just seemed to fall in line out of nowhere, when deep down you knew that this was more than just a random coincidence, that one problem you just couldnt find any solution to, and then BAM! Its done. Your issue is solved. Youre out of trouble. Your secret is safe.

Personally, I think that having a relationship with God is important for your mental health. Like Allah doesnt need me to praise him, thank him and stuff. I need to thank him for all the He blesses me with, because well- if I'm more grateful, wouldn't I be more blessed? Wouldnt He give me more?

Ofc its not like God hates those who arent grateful to Him, or that he takes away His blessings from people who dont thank him. There have been times that I hadnt been praying to Allah, hadnt been a good muslim, but... Allah didnt take away His blessings. He didnt punish me, He didnt even lessen His gifts. And yet, deep down, despite having everything in my life, I still felt... abnormal. Anxious. Depressed even. Maybe I felt so restless because I didnt have Allah with me. Which is weird, because why dont I have God with me? Isnt God supposed to love all his creations, his beings?

And thats when it hits you- Allah has always been there. He's still in the same spot, waiting for you- for me, to return to Him. It is me, you, the human who gets lost in worldly pleasures and moves away from God. And you know, Allah guides who He wills, so maybe thats why some of us feel restless even though we have everything. Sometimes Allah sends some trials our way, just to remind us of Him, to make us call Him for help, to run and return to Him. Sometimes Allah sends more blessings our way, so that we become more thankful, return to Him and ask for more- as is human nature.

And some of you may ask, as i did, "so if Allah only guides who He wills- if Allah has already planned everything, if He already knows everything, then why should I make an effort to do better? Maybe He made me this way? Maybe I was meant to not be guided?" and I think the answer to this is that the very fact that you're reading this post, the fact that you have such a dilemma about your relationship with God, the fact that you question your current belief system, maybe its Allah's sign for you.

I think that to do something, anything, we must first desire for it to happen. So... if you and I have this question about our relationship with God, and then develop a desire to improve this relationship, then maybe it is God's will to guide us.

Nothing happens without His will, so this post reaching your dashboard, you reading this despite knowing by the first two paragraphs that this is not a fic, this was Allah's will, hm?