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asma-al-husna · 1 month

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Allah calls Himself As-Samad— The Eternal, Satisfier of Needs, the Refuge and Absolute— on one occasion in the Quran. As-Samad is the unchangeable one on whom the entire creation depends. He is the one unaffected by any circumstance and the only one able to fulfil all needs in the most perfect way, without Himself being in need of anything or anyone!

The Eternal, Everlasting Refuge, Satisfier of All Needs

Samad comes from the root saad-meem-daal, which points to two main meanings. The first main meaning is to reach or attain, or to aim toward something. The second main meaning is to turn to and to need, and the third is to remain unchanged and unaffected. The fourth main meaning is to be everlasting and eternal.

This root appears just once in the Quran, as the noun samad. The example is al-samadu (“The Eternal, Absolute”).

Linguistically, samad means something that is not affected by circumstances or something that is solid. Sumood refers to the concept of being firm and steadfast.

As-Samad is the the One who is not changed nor affected by anything in the creation, He is the eternal and absolute refuge to seek and depend on for all needs and desires.

As-Samad Himself says: Say, ‘He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’ [Quran, 112:1-4]

A description of Allah

The only place in the Quran Allah ‘azza wa jall calls Himself As-Samad is in Surah Al-Ikhlaas; the virtuous surah mentioned in the authentic hadith in Muslim to equal one-third of the Quran. This short, but amazingly beautiful and profound surah is a description of Allah Himself, His Oneness, His samad’yyah and His incomparability. Allah revealed this surah as a powerful answer to the people of Makkah who asked the Prophet salallahu ‘alayhi wa sallam to describe His Lord and His ‘lineage.’

What is ikhlaas (sincerity)? It is doing deeds purely for Him and to seek His pleasure, because He is Al-Ahad, the One and Unique. It is turning to Him for our needs and desires and desire Him only, because He is As-Samad, The Eternal and Satisfier of Needs, and it is to live by the fact that there is no one equal to Him in any of His attributes!

How can you live by this name?

1. Recite and live by Surah al-Ikhlaas. Recite Surah Al-Ikhlaas often to gain reward, but not only that; learn to understand each word and live by the names of Allah mentioned in it. Love to recite this surah and talk about it to others as you are describing your Lord. Learn how to correctly recite it and convey it to at least one other person and teach your children the history and/or tafseer (explanation) of this virtuoussurah in which As-Samad is mentioned in order to instil love of Allah in their hearts.

2. Realize your dependence on Him.

One of the meanings of As-Samad is the One who is independent and self-sufficient. If you look at a manager, for example, one who has a high position with authority over others, it still takes one note from his superiors to end his career. This person is not samad. Then look at what we need tu survive as human beings; air, water, food, and even love. Why do we often act like as if we are independent? Especially during good times when we are healthy and wealthy we tend to forget we are even dependant on As-Samad for the strap of our shoe. So remind yourself daily that you are dependent on Him.

3. Call upon Him.

Here’s a beautiful supplication the Prophet salallahu ��alayhi wa sallam used to make as part of the morning: “يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”. O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment). [Al-Haakim, saheeh] Memorize this dua’ and say it with true desire, fully realizing your dependence on As-Samad!

4. Desire As-Samad. Turn to As-Samad in good and bad times and rely on Him, resting assured He is the Eternal Refuge and the One who will satisfy your needs in the way He knows is best for you. If you truly believe in As-Samad, your strongest desire will be to meet Him and your only fear will be that of His displeasure. So strive to be a real servant of Allah. The disbeliever is a slave of his desires, or of fashion, his belly, and his money. So beg Him to decrease the love for this world in your heart, including love of being praised by people, and replace it with a firm desire for His pleasure alone.

Wallahu ta’alaa ‘alem

O Allah, As-Samad, we know that You are the only Eternal Refuge. Make us realize we need you at all times and aid us to be of those who turn to You only for our needs. Adorn us with a strong desire to please You alone, ameen!

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everydaydua · 1 month

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DAILY DUA

Dua when visiting the sick #2

أَسْأَلُ اللهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيْكَ (سبع مرات)

Translation

Any Muslim slave (of Allah), who visits a sick person whose prescribed moment of death has not arrived (yet) and supplicates (seven times):

“I ask Allah The Supreme, Lord of the magnificent throne to cure you.”

…he (the sick person) will be cured.

Notes:

*In Sahih Ibn Hibban, when the prophet used to visit the sick: "he would sit at his head and say seven times: I ask Allah The Supreme ..etc".

*The excellence of visiting the sick;

Ali Ibn Abee Talib related that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say,

“If a man calls on his sick Muslim brother, it is as if he walks reaping the fruits of Paradise until he sits, and when he sits he is showered in mercy, and if this was in the morning, seventy thousand angels send prayers upon him until the evening, and if this was in the evening, seventy thousand angels send prayers upon him until the morning.”

Transliteration

as’alullaah-al-‛aẓeema rabbal-‛arshil-‛aẓeemi an yashfeek (x7)

Sources: Abu Dawud No# 3106; At-Tirmidhi No# 2083 and Sahih Ibn Hibban No# 2975

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tawakkull · 5 months

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ISLAM 101: Spirituality in Islam: Part 166

Shukr (Thankfulness)

Literally meaning gladness felt about and gratitude shown for the good done to one, Sufis use shukr to mean using one’s body, abilities, feelings, and thoughts bestowed upon one to fulfill the purpose of his or her creation: being thankful to the Creator for what He has bestowed. Such thankfulness is to be reflected in the person’s actions or daily life, in speech and in the heart, by admitting that all things are directly from Him, and by feeling gratitude for them.

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)?, and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: Shall I not be a servant grateful to God? He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: O God. Help me mention You, thank You, and worship You in the best way possible.114

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

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

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lifeofresulullah · 6 days

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

The Last Days of the Prophet Narrated by His Close Relatives

Hazrat Aisha narrates one of her memoirs with the Prophet as follows:

“When the Messenger of Allah (pbuh) came to my house, I had a pain in my head. Due to the severity of the pain, I said, ‘O my head!’

When the Messenger of Allah heard it, he said, ‘It is not important; why are you sorry? If you die before me, I will enshroud you and perform your janazah prayer.’

I said, ‘Do you want my death?’”

Hazrat Aisha spoke like that because she did not understand that the Prophet was joking.

The Messenger of Allah ended his joke as follows:

“O Aisha! Your headache will be all right. The real headache is mine; it is very difficult to recover it from now on.”

The Prophet and Hazrat Abu Bakr

Hazrat Abu Bakr, who was always at the peak of loyalty to the Prophet everywhere, went to the presence of the Messenger of Allah and stated that it would be an honor for him to serve him as follows:

“O Messenger of Allah! If you let me, I want to serve you when you are ill.”

The Messenger of Allah did not let him but his answer conquered Abu Bakr’s heart:

“O Abu Bakr! You have already received the reward for the service that you wanted to do. However, if I let others service me when I am ill, my daughter and my wives will be sorry.”

The Gravest Illness, the Greatest Pain

The Prophet could not lie still in his bed due to the severity of his illness and the high fever. He was turning to the right and left in his bed.

Those who were near him said, “O Messenger of Allah! If one of us showed that he suffered so much pain, you would scold him.”

The Messenger of Allah said,

“My illness is not like the ones that you know. Allah inflicts the most severe troubles, illnesses and misfortunes on His righteous and believing slaves. However, due to that trouble, illness and misfortune, He elevates the rank of that person and eliminates his sins.”

Hazrat Aisha said,

“We have never seen an illness more difficult and severe than the illness of the Messenger of Allah.”

Ibn Mas’ud Narrates

Abdullah Ibn Mas’ud describes the severity of the illness of the Prophet as follows:

“I went to the presence of the Prophet when his body was shaking due to the severity of the fever. I said,

‘O Messenger of Allah! You are suffering a lot due to the severity of the fever. O Messenger of Allah! This fever gives you double pain; it will definitely give you double reward.’ He approved what I said as follows:

‘Yes. There is no Muslim who suffers an illness and whose sins Allah does not shed like a tree sheds its leaves.’”

Umm Bishr Narrates

Umm Bishr, Bishr b. Bara’s mother, who visited the Messenger of Allah when he was ill, narrates what she saw as follows:

“I went to see the Messenger of Allah. When I saw the severe temperature in his body, I could not help saying,

‘O Messenger of Allah! I have never seen such a fever.’

The Messenger of Allah (pbuh) said,

‘Our illness is more severe than the illnesses of other people but the reward that we will get will be more.’”

The Messenger of Allah Wants Pen and Paper to Have Something Written

It was the month of Rabiul-Awwal, 8, Thursday…

The most painful moments of the illness of the Messenger of Allah… There were Hazrat Umar and some other people around him. He said, “Bring me pen and paper; I will write you something so that you will never deviate from your way after that.”

Hazrat Umar said, “His illness is dominant over the Messenger of Allah (pbuh). We have the Quran. Allah’s book is enough for us.”

They hesitated to bring pen and paper.

Some people confirmed the words of Umar. Others thought it was necessary to bring pen and paper. When the Messenger of Allah noticed that there was a disagreement, he said, “Leave me. Do not argue near me. Leave me alone.”

Thus, what the Messenger of Allah wanted to be written could not be written.

The Day When His Illness Gets Better

The disease of the Messenger of Allah was getting worse day by day and hour by hour. Once, he wanted cold water. He had the water poured on his body.

After that, he felt a bit relieved. When he noticed it, he leaned on Hazrat Ali and Fadl b. Abbas and went to the mosque. He ascended to the pulpit and sat there. He addressed the Companions as follows:

“O people! I have heard that you panic because I will die. No prophet lived eternally among their ummah; how should I live? Know that I will meet my Lord soon; you will meet Him, too.

O Ansar! I advise you to do favors to muhajirs.

O muhajirs! I advise you to do favors to Ansar. They helped you. They allowed you to their land. They entertained you in their houses. Although they were in financial difficulty, they helped you. If any of you rules them, he should do favors to them.

O people! Everything happens in accordance with the pre-eternal divine will of God Almighty. Do not try to overcome Allah’s qada and qadar; you will be defeated. Do not try to trick God Almighty; you will be the one that loses. I am compassionate and merciful to you. You will meet me again. The place where we will meet is near the Pond of Kawthar. If you want to meet me near the Pond of Kawthar, keep your hands and tongues away from unnecessary things.

O people! Know it very well that committing sins causes to change bounties and kismets. If the majority of the people are good, their administrators will treat them justly. If the people tend to disobey and commit sins, their administrators will tend to oppress them and treat them unjustly.”

After this address, the Prophet went to Aisha’s house and went to bed.

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basicsofislam · 10 days

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THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 17

HAMNA BINT JAHSH (radhiallahu anha)

Hz. Hamna was the daughter of Umayma bint Abdulmuttalib, the paternal aunt of the Prophet. She was also the sister of Zaynab bint Jahsh, one of the wives of the Prophet. Thus, she was the sister-in-law of the Prophet. She became a Muslim in the first years of Islam. She was loyal to the Prophet with her heart. She was married to Mus’ab bin Umayr, one of the great Companions. They led a happy life.

Hz. Mus’ab took part in the battle of Uhud and fought heroically.

The Muslims were about to gain a big victory but when the archers located by the Messenger of Allah left their places, the course of the battle changed. The Muslims were defeated. It was also rumored that the Messenger of Allah was martyred.

When the female Companions who were in Madinah heard this, they ran to the battlefront. Hamna bint Jahsh, the wife of Mus’ab bin Umayr, was also among them. When they heard that the Messenger of Allah was alive, they became very happy.

However, Hz. Mus’ab was martyred. In addition, Hz. Hamna’s brother Abdullah bin Jahsh and her maternal uncle Hz. Hamza was also martyred. The Prophet wanted to give this news to Hamna himself. When Hamna came over to him, he said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your maternal uncle Hamza.”

Hz. Hamna was a woman who believed in qadar. She said,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

“O Hamna! Show patience and seek reward from Allah!”

Hamna said,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For your brother.”

Hz. Hamna said in patience and resoluteness,

“We are slaves of Allah and we will return to Him. May Allah show him mercy and forgive him! May Allah give him glad tidings and rejoice him with the reward of martyrdom!”

The Prophet said,

"O Hamna! Show patience and seek reward from Allah!”

Hamna said in suspense,

“O Messenger of Allah! For whom shall I show patience?”

The Prophet said,

“For Mus’ab bin Umayr.”

Hz. Hamna, who had not lost her patience and resoluteness up to that time, changed suddenly. She thought about her children and started to cry by saying,

Thereupon, the Messenger of Allah (pbuh) said,

“There is no doubt that a man has a different place in the eye of his wife. Hamna showed patience and resoluteness when she heard about the death of her maternal uncle and brother but she could not maintain her resoluteness when she heard the death of her husband.”( Sirah, 3: 104. )

Hz. Hamna could not show the same patience for her husband but she did not oppose qadar. She calmed down with the prayer and consolation of the Messenger of Allah.

Hamnah later married Talha bin Ubaydullah, one of the ten Companions who were given the good news that they would go to Paradise. They led a happy life. They had two children called Muhammad and Imran.

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sunanannasai · 1 month

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Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2420

It was narrated from Jarir bin 'Abdullah that the Prophet said:

"Fasting three days of each month is fasting for a lifetime, and the shining days of Al-Bid, the thirteenth, fourteenth and fifteenth."

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questionsonislam · 14 days

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What are the conditions for worship to be accepted by Allah?

There is only one condition for the worship to be accepted by Allah. It is sincerity.

Sincerity is like the spirit of the worship that is performed. Worship without sincerity is spiritless; it is only formality. It has no value in the eye of Allah.

Sincerity in worship means to worship only because it is the order of Allah and it is a means of gaining the consent of Allah. Badiuzzaman Said Nursi expresses this issue as follows:

"Worship and servitude of God look to the Divine command and Divine pleasure. The reason for worship is the Divine command and its result is Divine pleasure. Its fruits and benefits look to the Hereafter."

If sincerity is used for a worldly interest and benefit, sincerity will disappear and that worship will be invalid; that is, it will not be accepted by Allah.

In a hadith, the Prophet states the place of sincerity in the deeds and worship as follows:

"Doubtlessly, Allah accepts among deeds and worships only those that are performed sincerely for His own sake and consent."

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sahihmuslim · 3 months

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Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.

Sahih Muslim, The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 42

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riyad-as-salihin · 11 months

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Riyad as-Salihin, The Book of Knowledge, Book 12, Hadith 4

Chapter: Virtues of Knowledge which is Learnt and Taught for the sake of Allah

Sahl bin Sa'd (May Allah be pleased with him) reported:

The Prophet (ﷺ) said to 'Ali (May Allah be pleased with him), "By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].

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jami-attirmidhi · 3 months

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JAMI’at-TIRMIDHI: The Book on Legal Punishments: Hadith 1834

Narrated 'Ubadah bin As-Samit:

"The Messenger of Allah (ﷺ) said: 'Take from me. For Allah has a way made for them : For the married person who commits adultery with a married person is one hundred lashes, then stoning. And for the virgin who commits adultery with a virgin is one hundred lashes and banishment for a year."

Reference: Jami` at-Tirmidhi 1434

In-book reference: Book 17, Hadith 14

English translation : Vol. 3, Book 15, Hadith 1434

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

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daily-hadith · 2 months

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Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated 'Abdullah (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "When you are three persons sitting together, then no two of you should hold secret counsel excluding the third person until you are with some other people too, for that would grieve him."

Bukhari Vol. 8 : No. 305

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asma-al-husna · 1 month

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Allah calls Himself Al-Khabeer— The Acquainted, the All-Aware — on six occasions in the Quran. He is the one who knows the true reality of all that is created. Al-Khabeer is aware of, knows about, and has understanding of all inner states, internal qualities, and the meanings of all things!

The Acquainted, All-and Fully Aware, Knower of Reality

Khabeer comes from the root khaa-baa-raa, which points to two main meanings. The first main meaning is to know, to be aware, and to understand the reality or inner nature of something. The second main meaning is to test, prove, and try by experience which results in inner knowledge.

This root appears 52 times in the Quran in four derived forms. Examples of these forms are akhbaarakum (“your affairs”), khubran (“any knowledge, information”), and akhbaarahaa (“its news”).

Linguistically, khabeer is derived from khibrah, which is the concept of comprehending and encompassing the inner and outward realities of things. It is said, khabartu ash-shay (I attained proper knowledge of something) when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. [Sharh Aqidatul-Wasitiyyah of al-Fawzan]

Al-Khabeer Himself says: . . . [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted. [Quran, 6:73] . . . Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted [Quran, 6:103] [All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [Quran, 34:1]

The ultimate awareness and knowledge of Allah

Allah is the one whose knowledge encompasses all that is outward and hidden, all things that occur, have occurred, and will occur of the affairs of the whole creation. There is nothing that is hidden from Him. Allah ‘azza wa jall paired His attribute of being khabeer with His attribute of all-encompassing knowledge.

Allah says: Verily Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allah is All-Knowing, All-Aware. [Quran, 31:34]

It is Allah who has knowledge of both the seen and unseen and it is He who can perceive our inner nature and intentions. O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most honourable of you in the Sight of Allah is the most God-Fearing of you. Indeed Allah is the All-Knower, the All-Aware. [Quran,49:13]

In the Quran, Allah’s being khabeer is most often combined with His attribute of wisdom (Al-Hakeem), of seeing (Al-Baseer), and subtleness (Al-Lateef).

How Can You Live by This Name?

1. Be comforted by Al-Khabeer. Allah Al-Khabeer is the only one who is aware of all you do, say, hide, and want. Let this amazing fact comfort you in times of hardship, and in times of ease remind yourself to not get too attached to this world and its material benefits. Allah beautifully says: Does He who created not know, while He is the Subtle, the Acquainted?[Quran, 67:14]

2. Know that Al-Khabeer will inform you. Not only is Allah acquainted with all your deeds, on the Day of Judgement He will inform you about all you used to do. Remember this each day and let it motivate you to do good deeds. When you slip, ask Him for forgiveness in this life so you will be saved from His punishment in the next.

That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. [Quran, 35:13-14]

3. Understand the reality of this world. The Prophet salallahu ‘alayhi wa sallam happened to walk through the bazaar coming from the side of ‘Aliya and people were on both sides of him. There he found a dead lamb with very short ears. He took hold of its ear and said: ‘Who amongst you would like to have this for a dirham?’ They said: ‘We would not like to have it even for less than that as it is of no use to us.’ He said: ‘Do you wish to have it (free of any cost)?’ They said: ‘By Allah, even if it were alive (we would not have liked to possess it), for there is defect in it, as its ear is very short; on top of that it is dead now.’ Thereupon, Rasul Allah (sal Allahu alaihi wasallam) said: ‘By Allah, this world is more insignificant in the eyes of Allah than (this dead lamb) is in your eyes.’ [Muslim]

Understand the insignificance of this world, but know that at the same time this life is your only chance to strive for your eternal place in Paradise. So make your life worth something by paying heed to the reminders of Allah and His Prophet and fill it with actions that will benefit your next life!

4. Make sure to do hidden good deeds. Al-Khabeer says: If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted. [Quran, 2:271]

Be motivated to do good deeds not for the eye of the people but for Allah Al-Khabeer! This means you will thoroughly enjoy those good deeds you can hide as you know you do them for Al-Khabeer and the fact only He knows about them will make you feel close to Him.

5. Adhere to the laws of Al-Khabeer. In the Quran Allah ‘azza wa jall mentions His attribute of being acquainted with all you do often after He has mentioned one of His laws. Follow the rules and laws Al-Khabeer laid out for you in the Quran and through the sunnah to your best ability.

6. Don’t judge people too quickly. We are often quick to judge others. Don’t forget that you don’t have knowledge of the inner reality of others; only Al-Khabeer does. Therefore be careful in judging others not only by criticising them but also by over-praising them. Always say: I leave your judgement to Allah!

O Allah, Al-Khabeer, we know that You are aware of all things. Guide us to the best inner and outer characteristics and aid us in our manners with others. Assist us in abiding by Your rules and make us aware of the reality of this world and how to strive best for Your Paradise, ameen!

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everydaydua · 3 months

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DAILY DUA

Dua to heal the afflicted by the Evil eye or other afflictions

بِاسْمِ اللهِ أَرْقِيكَ، مِن�� كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللهُ يَشْفِيكَ بِاسْمِ اللهِ أَرْقِيكَ

Translation

In the Name of Allah. I recite over you [for purpose of healing] from all that troubles you, from the evil of every soul or of the eye of an envier. May Allah cure you; with the Name of Allah, I recite over you [for purpose of healing].

Transliteration

Bismil-laahi ar-qeek, min kul-li shai’in yu’dheek, min shar-ri kul-li naf-sin aw ‘ayni kul-li ḥaa-sid, al-laah yash-feek, bismil-laahi ar-qeek

Sources: Muslim No# 2186 ; At-Tirmidhi No# 972

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tawakkull · 12 days

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ISLAM 101: Spirituality in Islam: Part 218

Huzn (Sadness or Sorrow)

This sadness will continue until the journey through the intermediate world of the grave is completed, safe and sound, and the believer flies to the abode of eternal happiness and blessing without being detained by the Supreme Tribunal in the Hereafter. A believer’s sorrows will never stop until the meaning of: Praise be to God, Who has put grief away from us. Surely our Lord is All-Forgiving, Bountiful (35:34) becomes manifest.

Sorrow or sadness arises from an individual’s perception of what it means to be human, and grows in proportion to the degree of insight and discernment possessed by one who is conscious of his or her humanity. It is a necessary, significant dynamic that causes a believer to turn constantly to the Almighty and, perceiving the realities that cause sadness, seek refuge in Him and appeal to Him for help whenever he or she is helpless.

A believer aspires to very precious and valuable things, such as God’s pleasure and eternal happiness, and therefore seeks to do a “very profitable business” with limited means in a short span of time (his or her life). The sorrows a believer experiences due to illness and pain, as well as various afflictions and misfortunes, resemble an effective medicine that wipes away one’s sins and enables the eternalization of what is temporary, as well as the expansion of one’s “droplike” merit into an ocean. It can be said that a believer whose life has been spent in continuous sadness resembles, to a certain degree, the Prophets, for they also spent their lives in this state. How meaningful it is that the glory of mankind, upon him be peace and blessings, who spent his life in sorrow, is rightly described as the Prophet of Sorrow by Necib Fazil, the famous Turkish poet and writer.

Sadness protects a believer’s heart and feelings from rust and decay, and compels him or her to concentrate on the inner world and how to make progress along the way. It helps the traveler on the path of perfection to attain the rank of a pure spiritual life that another traveler cannot attain through several forty-day periods of penitence and austerity. The Almighty considers hearts, not outward appearances or forms. Among hearts, He considers the sad and broken ones and honors their owners with His presence, as stated in a narration: I am near those with broken hearts. [1]

Sufyan ibn Uyayna says: God sometimes has mercy on a whole nation because of the weeping of a sad, broken-hearted one. [2] This is so because sorrow arises in a sincere heart, and among the acts making one near to God, sadness or sorrow is the least vulnerable to being clouded by ostentation or one’s desire to be praised. Part of every bounty and blessing of God is assigned to those who need it to purify that bounty or blessing of certain impurities. That part is called zakat, which literally means “to cleanse” or “to increase,” for it cleanses one’s property of those impurities that entered it while it was being earned or used, and causes it to increase as a blessing of God. Sadness or sorrow fulfills a similar role, for it is like the part in one’s mind or conscience that purifies and then maintains their purity and cleanliness.

It is narrated in the Torah that when God loves His servant, He fills his or her heart with the feeling of weeping; if He dislikes and gets angry with another, He fills his or her heart with a desire for amusement and play. Bishr al-Khafi says: Sadness or sorrow is like a ruler. When it settles in a place, it does not allow others to reside there. [3] A country with no ruler is in a state of confusion and disorder; a heart feeling no sorrow is ruined.

Was the one with the most sound and prosperous heart, upon him be peace and blessings, not always sad-looking and deep in thought? Prophet Jacob, upon him be peace, “climbed and went beyond the mountains” between him and his beloved son, Prophet Joseph, upon him be peace, on the wings of sorrow and witnessed the realization of a pleasing dream. The sighs of a sorrowful heart are regarded as having the same value and merit as the habitual recitations and remembrance of those who regularly and frequently worship God, and the devotion and piety of ascetics who abstain from sin.

The truthful and confirmed one, upon him be peace and blessings, says that grief arising from worldly misfortune causes sins to be forgiven. [4] Based on this statement, one can see how valuable and meritorious are the sorrows arising from one’s sins, from the fear and love of God, and pertaining to the Hereafter. Some feel sorrow because they do not perform their duties of worship as perfectly as they should. They are ordinary believers. Others, who are among the distinguished, are sad because they are drawn toward that which is other than God. Still others feel sad because, while they feel themselves to be always in God’s presence and never forget Him, they also are [spending time] among people in order to guide them to the Truth. They tremble with fear that they may upset the balance between always being with God and being in the company of people. These are the purified ones who are responsible for guiding the people.

The first Prophet, Adam, upon him be peace, was the father of humanity and Prophets, and also the father of sorrow. He began his worldly life with sorrow: the fall from Paradise, Paradise lost, separation from God, and, thereafter, the heavy responsibility of Prophethood. He sighed with sorrow throughout his life. Prophet Noah, upon him be peace, found himself enveloped by sorrow when he became a Prophet. The waves of sorrow coming from the absolute unbelief of his people and their impending chastisement by God appeared in his chest as the waves of oceans. A day came, and those waves caused oceans to swell so high that they covered mountains and caused the earth to sink in grief. Prophet Noah became the Prophet of the Flood.

Prophet Abraham, upon him be peace, was as though programmed according to sorrow: sorrow arising from his struggle with Nimrod, being thrown into fire and living always surrounded by “fires,” leaving his wife and son in a desolate valley, being ordered to sacrifice his son, and many other sacred sorrows pertaining to the inner dimensions of reality and meanings of events. All of the other Prophets, such as Moses, David, Solomon, Zachariah, John the Baptist, and Jesus, upon them be peace, experienced life as a series or assemblage of sorrows, and lived it enveloped with sorrow. The Greatest of the Prophets and his followers tasted the greatest sorrows.

[1] Ajluni, Kash al-Khafa’, 1.203. [2] Kushayri, el-Risala al-Quashayriya, p.139. [3] Quashayri,ibid., p.138. [4] Haythami, Majma’ al-Zawa’id, 4.63.

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