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everyday-quote · 5 months
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Whoever listens to a verse of the Quran, it is a light for him.
Ibn Abbas (Radiallahu anhu)
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asma-al-husna · 10 days
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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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daily-hadith · 5 days
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah
Narrated Khaula Al-Ansariya (Radi-Allahu 'anhu):
I heard Allah’s Apostle (Sallallahu 'Alaihi Wa Sallam) saying, “Some people spend Allah’s Wealth (i.e. Muslim’s wealth) in an unjust manner; such people will be put in the (Hell) Fire on the Day of Resurrection.”
Bukhari Vol. 4 : No. 347
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sunanannasai · 5 days
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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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basicsofislam · 13 days
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BASICS OF ISLAM: Fasting: On Fasting&Self-control.Part2
As far as the social dimension is concerned, fasting is a way of experiencing hunger and developing sympathy for the less fortunate and thus learning thankfulness and appreciation for all of God’s bounties. Fasting increases people’s sympathy and compassion for those who have been deprived of their daily means of survival.
Although everybody knows, in an abstract sense, that there are people who suffer from hunger and poverty around the world, this knowledge may not be great enough to have an impact on our daily behavior. During the fast of Ramadan, this knowledge is internalized, because we now not only know that there are hungry people, but we have a glimpse into their experience of hunger. This deeper, internalized knowledge helps us minimize wastefulness and to sincerely do our best to help those in need.
Ramadan is also a time of generosity.
People are more generous, more cordial, and more ready than at other times of the year to do good and charitable work. Muslims often invite one another, friends and guests, Muslims and non-Muslims, in particular neighbors, regardless of creed, to share the evening meal and exchange gifts and best wishes.
Fasting establishes a continuity of practice with religions such as Judaism and Christianity, in which fasting is recognized as an important element of devotion to God. The very verse in the Qur’an that commands Muslims to fast reminds them of this connection:
“O you who believe! Fasting is prescribed on you just as it was prescribed on the people before you.”
The spiritual dimension
In the spiritual dimension, fasting during Ramadan is an act of obedience.
It leads to sincere thankfulness, which is the heart of worship.
It also empowers our spiritual side over our physical tendencies. If we imagine our body as a vessel, such as a ship, our mind, heart and carnal desires are like hands that are trying to control this vessel. Fasting weakens the effect of the carnal self and strengthens the effects of the mind and the heart on the control of the body.
The experience of hunger in fasting breaks the illusory lordship of the carnal self, or ego, and, reminding the carnal self of its innate helplessness, convinces it that it is only a servant. Self consciousness, or the notion of “I,” is part of the “trust” that has been given to humans as the vicegerents of God on earth [The Qur’an, Ahzab 33:72].
“The All-Wise Creator entrusted each human being with an ego that has clues and examples that urge and enable them to recognize the truths about the attributes of the Lord of Creation and His essential qualities. Ego is the measure that makes known the qualities of His Lordship and the functions of His Divinity.” 
Although God is closer to us than our jugular vein [The Qur’an], His names and attributes cannot be fully comprehended as they are infinite and we are finite, mortal, limited creatures. The virtual attributes that God gives us can serve as units of measure for comparison and for a better appreciation of God’s names and attributes.
It may be asked “Why did God make our ego a means to know His attributes and names?”
We answer this question as follows:
An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, and cannot be determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical boundary line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known.
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tawakkull · 9 months
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ISLAM 101: Spirituality in Islam: Part 100
Hikma (Wisdom)
Wisdom (hikma), meaning knowledge, the understanding of Divine commandments, of philosophy, of the real reasons for the existence of events and of things, and grasping the goals and benefits in religion, has been interpreted by the exacting scholars of truth as being able to combine useful knowledge and righteous deeds in life. Righteous deeds are the willed outcome of knowledge applied, and the beginning of new Divine gifts.
Starting from the perspective of the description above, some scholars deal with wisdom in two categories, namely practical and theoretical, as they have done with reason. Theoretical wisdom is the effort that one makes along with a God-given ability to observe things and events as if they were an exhibition. It is also an attempt to penetrate the meaning behind and purpose for such events in order to study and read them like a book, to listen to them like a symphony, and to study and try to understand the mysterious relationship between the physical and metaphysical realms of existence.
As for practical wisdom, it is worshipping to discover and turning to the Owner of this exhibition, the Author of this book, the Composer of this symphony, running to Him in love and yearning, and deeply experiencing the awe and amazement of being in His Presence. So, to sum up, wisdom begins with reflection, curiosity, wonder, and the zeal to study and search, and continues with obedience and worship, ending in spiritual pleasures and eternal happiness.
Studying the Qur’anic verses where wisdom is mentioned, we can add to the above explanation the following points:
Wisdom means the subtleties and mysteries of the Qur’an. Since the Qur’an is, in one respect, the correlative of the book of the universe and, in another, its interpretation and explanation, its subtleties and mysteries are also those of the book of the universe. The Qur’an indicates this in this verse (2:269): He grants the wisdom to whomever He wills, and whoever is granted the wisdom, has indeed been granted much good. Wisdom means Prophethood and the meaning of Messengership. The scholars of the Hadith have interpreted it as Sunna (the way of the Messenger). The verses, God granted him (David) kingdom and wisdom (2:251), and We granted Luqman wisdom (31:12), refer to this meaning. Wisdom, in both its theoretical and practical aspects, means goodwill, which is mentioned in: Call to the way of your Lord with wisdom and fair exhortation and preaching (16:125). Some have defined wisdom as correct judgment, and acting as one should act and doing what is necessary to do at the right time and right place. We can elaborate on this meaning, which can be re-stated as being just, moderate, balanced, and straightforward as follows:
Giving everything its due, or right judgment, without going to extremes, viewing and discharging our responsibilities in the framework of the Shari’a, fulfilling the necessary conditions and prerequisites for any desired result, avoiding extremes, even when doing good deeds, being careful to maintain the fact that religion can be practiced or lived under all circumstances, and leading a life in accordance with the Sunna of the Prophet, upon him be peace and blessings. Always preferring God’s decisions and judgments concerning us over our own choices, and leading our lives according to the rule, Submit to God and be saved,[1] i.e. being resigned to all of God’s decrees and acts concerning our lives and nature, without ever forgetting that God has wisdom in whatever He does, and does nothing in vain. Being steadfast in following the Messenger strictly in our thoughts and actions in full perception of his way, and as stated in the verse (12:108), Say: “This is my way: I call to God based on conscious insight and sure knowledge – I and those who follow me”,, serving our religion and humanity in his way with conscious insight and sure knowledge. The principal sources of wisdom are Divine Revelation and inspiration.[2] This means that all the Prophets and all the spiritual guides, each according to his rank, are also sages or wise people whose special property is wisdom. Such people apply spiritual therapy to those diseased in mind and spirit (those who have followed wrong ways in thought and belief and who suffer from spiritual discontentment), and cure them, trying to keep their spiritual lives cleansed of the viruses brought on by evil nature and sin.
In view of the missions (special tasks and occupations) of the Prophets and saints, we can add to the definition of wisdom the following :
Wisdom is unity of thought, intention, and action. Right thinking, precision in expression, and acting in the right way are true signs of wisdom. Certainty in knowledge, soundness in action, and perfection in any performance, which we can paraphrase as supporting knowledge with action or practice, and dong any work of art with efficiency, which adds to the artist’s zeal and ability, also demonstrate wisdom. Grasping the aims of religion and, in addition to representing it in individual life, trying to make it prevail in life or ordering life accordingly, is a dimension of wisdom. Perceiving the essence of existence together with its inner truth, as well as the peculiarities of each thing together with its relationship with all other things, and the Creator’s purposes for the existence and life of things, is another, important dimension of wisdom. Approaching things in order to understand and analyze their uses and the benefits expected of them, and, as a vicegerent of God, to use them within the limits He has set, is an aspect of wisdom relating to art. Seeing everything in the light of the Divine way, which is responsible for the perfect accord, order, and balance in the universe, where everything is in its exact place, the observation of this same order and the balance in our lives, and the development of sciences that study the earth and the sky to maintain the balance in them, is another approach to wisdom.
Pursuing the best goals in life, trying to make prevail what is good and preferable in the relationships between the rulers and the ruled, and, by adopting God’s way of conduct and treatment of His servants in our individual and social life, making heavenly the systems of government on earth, realizing God’s purposes for sending the Prophets, are other, excellent dimensions of wisdom. In order to distinguish between reasoning and logic that are guided by the All-Merciful One, and those guided by the suggestions and misleading of Satan, one should leave one’s intellect to the guidance of God’s Messenger, upon him be peace and blessings, and always be on the alert. It is only by so doing that one can feel the Divine gifts of correct judgment, sound reasoning, and wise thinking appear within oneself; thereafter one begins to feel and think correctly and is saved from self-contradiction in one’s behavior. In the end, wise, right thinking and behavior become second nature – this means the adoption of the Divine way of conduct. We can also describe this as the transformation of theoretical reason into practical reason, and theoretical wisdom into practical, or, according to some Sufi leaders, the angelic aspects of a human being surpassing their satanic ones.
Knowledge, combined with action is an important dimension of wisdom. Although action is not a part of belief or, in other words, neglecting to practice religion in daily life is not a sign of unbelief, it is certain that action is an important aspect of religion. Putting knowledge into practice or practicing the religious commandments in daily life after learning them is an essential of Islam. The verse (51:56), I have not created the jinn and humankind but only to worship Me, warns us of this. Mere information without action will not help. As pointed out before, existence is a book or an exhibition of wisdom, with the Qur’an being its voice or translator or description. What falls on humanity is to read and study the book of creation in the Qur’an. Those who are able to do so are, in the words of the Qur’an, rewarded with abundant good, and gain great value in proportion to the depth of their inner world and the sharpness of their faculties. Contrarily, those who see the realities on the face of existence but cannot discern the truths lying behind it and the purpose for it alongside the magnificent order it displays, are doomed to not receive its messages. This is manifestly a loss or failure.
O God! Show us the truth as the truth and enable us to live by it, and show us falsehood as falsehood and enable us to avoid it.
[1] Al-Bukhari, “Bad’u’l-Wahy,” 6. [2] Revelation means God’s special speech to the Prophets and mainly includes the Divine Scriptures, while inspiration is His putting guiding and uplifting thoughts, ideas and purposes into the hearts of Montana
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riyad-as-salihin · 10 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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sahihmuslim · 13 hours
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Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 134
'Abdullah reported Allah's Messenger (ﷺ) as saying:
Truth leads one to Paradise and virtue leads one to Paradise and the person tells the truth until he is recorded as truthful, and lie leads to obscenity and obscenity leads to Hell, and the person tells a lie until he is recorded as a liar.
Enjoining Good Manners, and Joining of the Ties of Kinship, Book 45, Hadith 134
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risalei-nur · 1 month
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The Words - The Thirty-third  Word - Part 31
TWENTY - SECOND WINDOW
Have We not made the earth a cradle, * And the mountains as pegs, * And created you as pairs? (78:6-8) So behold the signs of God’s Mercy, how He raises to life the earth after its death. (30:50.)
The globe of the earth is a head with a hundred thousand mouths. In each mouth are a hundred thousand tongues. On each tongue are a hundred thousand proofs, each one of which testifies in numerous ways to the necessary existence, unity, sacred attributes, and Most Beautiful Names of an All-Glorious One. Yes, we consider the first creation of the earth and we see that rock was created from matter in a fluid state, and that soil was created from rock. If that substance had remained fluid, it would not have been habitable, and if after becoming rock, the fluid had become hard as iron, it would not have suitable for use. So what gave it its state was surely the wisdom of an All-Wise Maker Who saw the needs of the earth’s inhabitants. Then the layer of soil was thrown over the pegs of mountains so that the earthquakes arising from internal upheavals could breathe through the mountains and they would not cause the earth to be shaken out of its motion and duties, and so that the mountains would preserve the earth from the encroachment of the sea, and all would be storehouses for the vital necessities of living beings, and would purify the air from noxious gases so allowing living beings to breathe, and so that they would accumulate and hold water reserves, and would be a source and mine for the minerals necessary for living creatures. Thus, this situation testifies most clearly and powerfully to the necessary existence and unity of a Possessor of Absolute Power, an All-Wise and Compassionate One. O geographers! With what can you explain this? What chance could make this dominical ship full of these wonderful creatures into an exhibition of marvels, and spin it at a speed whereby it covers a distance of twenty-four thousand years a year while not allowing a single of the objects arranged on its face to fall off? Consider also the strange arts on the face of the earth. How wisely the elements are employed in their functions! How well they attend to the guests of the Most Merciful One on the earth through the command of that All-Wise and Powerful One, and hasten to serve them!
Also look at these embroidered lines within strange and wondrous arts on face of the earth, multicolored and full of strange wisdom! See how the brooks and streams, seas and rivers, mountains and hills have all been made dwellings and means of transport suitable for His various creatures and servants. See how with perfect wisdom and order He has then filled them with hundreds of thousands of varieties of plants and animals, and given them life and made them rejoice, and how regularly minute by minute He discharges the creatures and empties those dwellings with death, and then once again in orderly fashion refills them in the form of ‘resurrection after death.’ This testifies with hundreds of thousands of tongues to the necessary existence and unity of an All-Powerful One of Glory, an All-Wise One of Perfection. In Short: The earth, the face of which is an exhibition of marvels of art, a display of wonders of creation, a place of passage for the caravans of beings, and a mosque and dwelling for the ranks of worshippers, is like the heart of all the universe; it thus displays the light of Divine unity to the same degree as the universe. O geographer! If the head of the earth has a hundred thousand mouths and with the hundred thousand tongues in each it makes known God, and still you do not recognize Him and plunge your head in the swamp of nature, then ponder over the greatness of your fault! Know what a grievous punishment it makes you deserve! Come to your senses and extract your head from the swamp! Say, I believe in God in Whose hand is the sovereignty of all things.
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questionsonislam · 3 days
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Can thawabs (rewards) be eliminated like sins?
There are some cases in which rewards are eliminated. For instance,
"Backbiting and being jealous of others eliminate good deeds. Beware being jealous of others. Know it very well that jealousy eliminates good deeds just as fire eliminates wood." (Hadith, Mishkat)
“Belief and jealousy do not exist together in the heart of a person.”(Nasai, Jihad, 8)
“Jealousy eliminates good deeds just as fire eliminates wood.” (Abu Dawud, Adab, 44; Ibn Majah, Zuhd, 22)
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everyday-quote · 5 months
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I know of no action that draws one close to Allah than good deeds to ones parents.
Ibn Abbas (Radiallahu anhu)
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asma-al-husna · 9 days
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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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daily-hadith · 7 days
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah
Narrated Abu Musa (Radi-Allahu 'anhu):
The Prophet (Sallallahu 'Alaihi Wa Sallam) said, “Free the captives, feed the hungry and pay a visit to the sick.”
Bukhari Vol. 4 : No. 282
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sunanannasai · 27 days
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Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2410
Abu 'Uthman reported from a man, that Abu Dharrr said:
"I heard the Messenger of Allah say: "Whoever fasts three days of each month has fasted the month in full' or 'will have (the reward of) fasting the month."' 'Asim was in doubt.
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basicsofislam · 15 days
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BASICS OF ISLAM: Fasting :How does an individual benefit from fasting ?
Fasting is one of the five pillars of Islam and it has numerous merits and benefits.
However, just as with any other act of worship, Muslims observe fasting not for the benefits, but rather because they wish to totally submit to the pleasure of Allah.
The Almighty Allah says in the Qur’an:
“I have not created the jinn and humankind but to know and worship Me alone” [ad- Dhariyat 51:56].
Therefore, we can see that the main reason why human beings exist is to worship Allah, making worship a fundamental aim in itself.
Worship is the ultimate goal of all acts of worship including fasting, prayer, pilgrimage, the prescribed alms, and following His commands regarding what is permitted and what is prohibited.
Believers are aware that worldly benefits are not the ultimate goal of fasting. Muslims draw closer to Allah by abandoning the things they enjoy, and this makes the sincerity of their devotion to Allah all the more evident. They know that Allah will be pleased with them if they abandon worldly comforts for His sake.
The reason for their worship is the Divine command and its result is Divine pleasure.
As for spiritual merits and anything else that may be gained from performing the fast, these cannot be considered to be the sole results, irrespective of how satisfactory the fruits are. Since believers fast to seek the pleasure of Allah and to gain salvation in the Hereafter, it is clear that the fruits and benefits of the fast are in the Hereafter.
Nevertheless, exploring the wisdom behind the act of fasting strengthens the faith of Muslims who are aware that whatever Allah commands is always good and whatever He prohibits is always bad and harmful. This helps them proceed in the awareness that Allah, Who is so compassionate and generous, rewards good deeds both in this world and the Hereafter.
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ISLAM 101: Spirituality in Islam: Part 134
Khawf and Khashya (Fear and Reverence)
In Sufism, fear denotes abstaining not only from all that is forbidden, but also from those deeds from which it is advisable to refrain. It also signifies, as the opposite of hope or expectation, that a traveler on the path to Truth does not feel secure against deviation and thereby incurring Divine punishment in the Hereafter. As a result, the traveler refrains from conceit and self-praise.
According to Al-Qushayri, fear forces a traveler on the spiritual path to hold back and refrain from displeasing God. As such, it pertains to the future. Fear arises from one’s apprehension of being subjected to something displeasing, or uneasiness over not obtaining what is desired. In that sense also, fear pertains to the future. In many verses, the Qur’an points out the future results of one’s deeds and actions, and thereby seeks to establish a world embracing the future, one in which it is possible to discern the future with both its good and bad elements.
Implanting fear concerning their end or whether they will die as believing Muslims in the hearts of its followers, the Qur’an warns them to be steadfast in their belief and practice of Islam. Many verses cause hearts to tremble with fear, and are like threads with which to knit the lace of life. For example: Something will appear before them which they had never anticipated (39:47); and Say: Shall We tell you who will be the greatest losers by their works? Those whose efforts have been wasted in the life of the world while they thought they were doing good (18:103-4). How happy and prosperous are those who knit the laces of their lives with these threads! With such warnings, the Qur’an orients us toward the Hereafter and encourages us to consider it more important than anything else.
In His luminous Speech, God Almighty uses fear as a whip to force us to His Presence and honor us with His company. Like a mother’s reproofs to her child that draws him or her to her warm, affectionate arms, this whip attracts the believer toward the depths of Divine Mercy and enriches him or her with God’s blessings and bounties that He compels humanity to deserve and receive out of His Mercy and Graciousness. For this reason, every decree and command mentioned in the Qur’an and forced upon humanity originates in Divine Mercy and uplifts souls, in addition to its being alarming and threatening.
One whose heart is full of fear and awe for the Almighty cannot be afraid of others, and is therefore freed from all useless and suffocating fear. In His luminous, hope-giving Speech, the Almighty tells people not to fear anything or anyone other than Him: Have no fear of them. Fear Me, if you are true believers (3:175); exhorts them not to suffer groundless phobias: Fear Me alone (2:40) and: They fear their Lord, overseeing them from high, and they do all that they are commanded (16:50); and praises those hearts that fear and hold only Him in awe: They forsake their beds to cry unto their Lord in fear and hope (32:16).
He praises them because those who design their lives according to their fear of God use their willpower carefully and strive to avoid sins. Such sensitive and careful souls fly in the heavens of God’s approval and pleasure. The following is an appropriate saying by the author of Lujja:
If you are fearful of God’s wrath, be steadfast in religion, For a tree holds fast to earth with its roots against violent storms.
The lowest degree of fear is that required by belief: Fear Me, if you are (true) believers (3:175). A somewhat higher degree of fear is that arising from knowledge or learning: Among His servants the learned alone fear God truly (35:28). The highest degree of fear is that combined with awe and arising from one’s knowledge of God: God orders you to fear Him in awe (3:28).
Some Sufis divide fear into two categories: awe and reverence. Although very close in meaning, awe connotes the feeling that leads an initiate to flee toward God, while reverence causes an initiate to take refuge in Him. An initiate who continuously feels awe thinks of fleeing, while one seeking shelter strives to take refuge in Him. Those choosing to flee make progress on the path difficult for themselves, for they live an ascetic life and suffer the pains of separation from the Almighty. However, those holding Him in reverence drink the sweet, enlivening water of nearness, which comes from taking refuge in Him.
Perfect reverence was a characteristic of all Prophets. When in this state, the Prophets nearly fell down dead, as if they had heard the Trumpet of Israfil and were brought before the full Majesty and Grandeur of the Truth. They were always conscious of the meaning of: When His Lord revealed (His) glory to the mountain He sent it crashing down, and Moses fell down in a swoon (7:143). Among those brought near to God, the one nearest to Him and the master of reverence, upon him be peace and blessings, said: I see what you do not see and hear what you do not hear. If only you knew that the heavens creaked and groaned. In fact, they had to do so, for there is no space of even four fingers’ breadth in the heavens where angels do not prostrate themselves. I swear by God that if you knew what I know (with respect to God’s Grandeur), you would laugh little but weep much. You would avoid lying with your wives and cry out prayers unto God in fields and mountains.
Here, the Prophet reveals his reverence that leads him to take refuge in God, and describes the awe of others that causes them to flee. Abu Dharr expresses this attitude of fleeing in his addition to this Prophetic Tradition: I wish I had been a tree pulled out by the roots and cut into pieces.
One whose soul is full of reverence and awe of God does not commit sins, even if he does not seem to feel fear. Suhayb was one of those overcome with awe of God. God’s Messenger, upon him be peace and blessings, praised him, saying: What an excellent servant Suhayb is! Even if he did not fear God, he would not commit sins.
One who fears God sometimes sighs and sometimes weeps, especially when alone, in an attempt to extinguish the pain of being separate from Him as well as the fire of Hell, which is the greatest distance between him and God. As stated in the Tradition: A man who weeps for fear of God will not enter Hell until the milk drawn (from a mammal) is put back into the breasts (from which it was drawn), shedding tears is the most effective way of putting out the fires of Hell. A believer sometimes confuses what he or she has done with what he or she has not done and, fearing that the action has arisen from his or her fancy or carnal self due to a personal failure to resist temptation, feels great regret and seeks refuge in God. The description of such souls is found in the following Tradition:
When the verse: Those who give what they give while their hearts are in awe, because they are to return to their Lord (23:60) was revealed, ‘A’isha, the Prophet’s wife, asked the Prophet, upon him be peace and blessings: Are those (who are in awe because they are to return to their Lord) those who commit such major sins as fornication, theft, and drinking alcohol? The Prophet, the Glory of Mankind, answered: No, ‘A’isha. Those mentioned in the verse are those who, although they perform the prescribed prayers, fast, and give alms, tremble with fear that such acts of worship may not be accepted by God.
Abu Sulayman Darani says that although a servant must always be fearful (that God may not be pleased and therefore punish him or her) and hopeful (that God may be pleased), it is safer for one’s heart to beat with fear and reverence. Sharing the view of Darani, Shaykh Ghalib expresses his feelings of fear: Open the eyes of my soul with a thousand-fold fear!
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