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daily-hadith · 1 month
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
Narrated 'Abdullah bin 'Amr (Radi-Allahu 'anhu):
A man asked the Prophet (Sallallahu 'Alaihi Wa Sallam), "What Islamic  traits are the best?" The Prophet (Sallallahu 'Alaihi Wa Sallam) said,  "Feeding the people, and greeting those whom you know and those whom you  do not know."
Bukhari Vol. 8 : No. 253
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asma-al-husna · 11 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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everydaydua · 9 days
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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.
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sunanannasai · 6 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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lifeofresulullah · 26 days
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The Life of The Prophet Muhammad(pbuh): The Conquest of Makkah and Afterwards
The Prophet Informs About the Death of the Negus
It was one day in the month of Rajab in the 9th year of the Migration.
The Messenger of God was together with many Companions.
Meanwhile he said, “Today, one of your righteous brothers died. Stand up and perform his janazah prayer.”
The Companions got ready immediately and performed the janazah prayer of “their righteous brother” behind the Messenger of God.
After the prayers, the Messenger of God said, “We asked mercy of God from God for your brother Ashama, the Negus.”
Thereupon, the Companions learned that “their righteous brother” was Ashama, the Negus of Abyssinia.
The news that reached Madinah about a week later informed them that the Negus of Abyssinia had died on the day that the Prophet had said.
Ashama, the Negus of Abyssinia, was invited to Islam by the Messenger of God in the 7th year of the Migration by a letter. Ashama embraced Islam at once. He said to the Muslim envoy, “Instead of this sultanate, I wish I were the servant of Muhammad (pbuh). Being a servant of him is superior to being a Sultan.”
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basicsofislam · 1 month
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BASICS OF ISLAM: Fasting: The wisdom of fasting
The hawk’s swooping contributes to the sparrow’s alertness and agility. Although rain, electricity, or fire sometimes harms people, no one curses them. Fasting may be difficult, but it provides the body with energy, activity, and resistance. A child’s immune system usually gains strength through illness. Gymnastics are not easy, but they are almost essential to bodily health and strength. People’s spirits are refined through worship and meditation as well as through illness, suffering, and hardship. These allow them to acquire Paradise, for God gives a large reward for a little sacrifice. Hardships and sufferings promote people to higher spiritual degrees, and will be returned manifold in the other world. This is why all Messengers experienced the most grievous hardships and sufferings.
Hardship, suffering, and calamity cause believers’ sins to be forgiven, warn them away from sins and the seductions of Satan and the carnal self, help them appreciate God’s blessings, and open the way to gratitude. Also, they urge the rich and healthy to be concerned about the ill and the poor and to help them. Those who have never suffered cannot understand the condition of those who are hungry, sick, or stricken with a calamity. In addition, these afflictions may help establish closer relations between different social sectors.
The role of intention in fasting
Intention has a prominent place in our actions, for God’s Messenger told us that our actions are judged according to our intentions. Intention is the spirit of our actions, for without it there is no reward. 
If you remain hungry and thirsty from daybreak to sunset without intending to fast, God does not consider it a fast. If you fast without intending to obtain God’s good pleasure, you receive no reward. So whatever one intends, one gets the reward thereof. Those who have a firm belief in God, the other pillars of faith, and the intention to believe in them will be rewarded with eternal felicity in Paradise. But those who are determined not to believe, who have removed the inborn tendency to believe from their hearts, will be victims of their eternal determination and deserve eternal punishment. As for those with deeply ingrained unbelief and who have lost the capacity to believe, we read in the Qur’an: 
As for the unbelievers, it is the same whether you warn them or warn them not. They will not believe. God has set a seal on their hearts and on their hearing, and on their eyes there is a covering (Baqara 2:6-7).
Favoring the Heart as Opposed to the Flesh
Human life is a composite of two distinct powers: the spirit and the flesh. Although they sometimes act in harmony, conflict is more usual—conflict in which one defeats the other. If bodily lusts are indulged, the spirit grows more powerless as it becomes more obedient to those lusts. If one can control the desires of the flesh, place the heart (the seat of spiritual intellect) over reason, and oppose bodily lusts, he or she acquires eternity.
Compared with previous centuries, people may well be wealthier and enjoy more convenience and comfort. 
However, they are trapped in greed, infatuation, addiction, need, and fantasy much more than ever before. The more they gratify their animal appetites, the more crazed they become to gratify those appetites; the more they drink, the thirstier they get; the more they eat, the hungrier they get. They enter into evil speculations to feed their greed to earn still more, and sell their spirits to Satan for the most banal advantages. And so they break with true human values a little more each day.
To sacrifice one’s enjoyment of worldly pleasures has the same significance for human progress as roots have for a tree’s growth. Just as a tree grows sound and strong in direct relation to its roots’ soundness and strength, people grow to perfection whose striving to free themselves from selfishness so that they can live for others.
Spiritual practices during Ramadan
Muhasaba (Self-Criticism or Self-Interrogation)
Self-criticism may be described as seeking and discovering one’s inner and spiritual depth, and exerting the necessary spiritual and intellectual effort to acquire true human values and to develop the sentiments that encourage and nourish them. This is how one distinguishes between good and bad, beneficial and harmful, and how one maintains an upright heart. Furthermore, it enables a believer to evaluate the present and prepare for the future. Again, self-criticism enables a believer to make amends for past mistakes and be absolved in the sight of God, for it provides a constant realization of self-renewal in one’s inner world. Such a condition enables one to achieve a steady relationship with God, for this relationship depends on a believer’s ability to live a spiritual life and remain aware of what takes place in his or her inner world. Success results in the preservation of one’s celestial nature as a true human being, as well as the continual regeneration of one’s inner senses and feelings.
Tafakkur (Reflection)
Reflection is a vital step in becoming aware of what is going on around us and of drawing conclusions from it. It is a golden key to open the door of experience, a seedbed where the trees of truth are planted, and the opening of the pupil of the heart’s eye. Due to this, the greatest representative of humanity, the foremost in reflection and all other virtues states:
“No act of worship is as meritorious as reflection. So reflect on God’s bounties and the works of His Power, but do not try to reflect on His Essence, for you will never be able to do that.”  (Tabarani, Mu'jam al-Awsat, 6/250; Baykhaki, Shuab al-Iman, 1/136.)
By these words, in addition to pointing out the merit of reflection, the glory of humankind determines the limits of reflection and reminds us of our limits.
Shukr (Thankfulness)
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? (Luqman 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 (Ibrahim 14:34).
Of course, one should try to increase in all virtues during Ramadan, as this is the best time of year to do so.
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sahihmuslim · 2 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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questionsonislam · 4 months
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What is the decree about saying "Bismillah" in the middle of a meal?
Umayya Ibn Makhshiyy narrates:
"The Messenger of Allah (pbuh) was sitting and somebody was eating. He did not mention Allah's name until there remained the last morsel. When he raised it to his mouth, he said,
'Bismillahi awwalahu wa akhirahu (In the name of Allah at the beginning and at the end of it).' Thereupon, the Messenger of Allah (pbuh) laughed and said,
'Satan kept eating along with him, but when he mentioned Allah's name, Satan vomited what was in his belly.'" [Abu Dawud, At'ima 16, (3786)]
When one starts to eat, he should say bismillah; if he forgets, he should say bismillah when he remembers. It is mustahab to say, "Bismillahi awwalahu wa akhirahu" when one utters it late.
Bismillah adds blessing to food with divine privilege and enables those who eat to feel full. When one does not say bismillah, Satan eats with him and eliminates the blessing of the food.
The meaning of Satan’s vomiting is that the share of Satan is removed from him with bismillah and it is transformed into a sin against him.
What is meant by Satan’s eating is to eliminate the blessing of the food and what is meant by his vomiting is to return the blessing.
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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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jami-attirmidhi · 5 months
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JAMI’at-TIRMIDHI: The Book on Blood Money: Hadith 1802
Narrated Abu Hurairah:
that the Prophet (ﷺ) said: "Indeed, whoever kills a Mu'ahid that has a covenant from Allah and a covenant from His Messenger (ﷺ), then he has violated the covenant with Allah and the covenant of His Messenger, so he shall not smell the fragrance of Paradise; even though its fragrance can be sensed from the distance of seventy autumns."
Reference: Jami` at-Tirmidhi 1403
In-book reference: Book 16, Hadith 19
English translation : Vol. 3, Book 14, Hadith 1403
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daily-hadith · 26 days
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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 · 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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everydaydua · 2 months
Text
DAILY DUA
Dua to heal the afflicted by the Evil eye or other afflictions
بِاسْمِ اللهِ أَرْقِيكَ، مِنْ 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 · 3 months
Text
ISLAM 101: Spirituality in Islam: Part 185
A distance of two bows’ length
This metaphoric Qur’anic expression concerns God’s Messenger’ unparalleled nearness to God during his Ascension. From the viewpoint of Sufism, it denotes rising beyond the horizons of Divine acts and Names and reaching the peak of Attributes or even going beyond it. Reaching the peak of Attributes is called Nearness relating to the Attributes, and going beyond it is Nearness related to the (Divine) Being Himself. However, we should point out that this nearness is our nearness to the Being Who is nearer to everything than itself, and is self-annihilation in the lights of His Existence through freedom from duality in the state of spiritual pleasures. Travelers who experience this cannot see, know or feel anything other than Him, see what they see as His making them see, feel what they feel as His making them feel, hold what they hold by His making them hold, and obtain what they obtain by His making them obtain. With all the atoms of their bodies, they become eloquent voices speaking of Him.
This nearness is the fruit of ascension toward God. In the universal level it was represented by him whose existence is the ultimate cause for the creation of the universe, upon him be peace and blessings. Those performing spiritual travel under his guidance can have a share in it, each according to his or her rank. A traveler, the elements of whose bodily existence come from stone, dust, clay, air and water, enters the way of being perfected through belief, righteous deeds, sincerity and pursuing God’s good pleasure. Freed from imprisonment in the dungeon of corporeality and traveling on the horizons of life in heart and spirit, the traveler is saved from the loneliness and solitude that originate from being distant from God, and reaches the point of friendship with God. In other words, as the traveler was originated by God in the beginning, so finally he or she returns to Him. One’s being originated or sent to the world is a descent and called the arch of descent, and one’s returning to God through Him and acquiring nearness to Him is ascension and called the arch of ascension. Since the picture formed of these two (curved) arches resembles two archery bows facing one another (separated only by the thickness of two adjacent lines), this has been described as the distance of two bows. Rather than distance, it denotes that the Messenger reached as far as the line or boundary of the realm of mortality and contingency, which adjoins the (Divine) realm of eternity and absolute necessity.
The expression “or nearer” signifies that the two (hypothetical) lines or boundaries, one belonging to the realm of mortality and contingency and the other to the (hypothetical) Divine realm of eternity and absolute necessity, have joined each other and become as if one boundary. It therefore refers to the furthest point of nearness to God as far as that which a created being can reach in journeying toward God. This nearness belongs only to God’s Messenger, upon him be peace and blessings.
As mentioned before, every human being is caught up in two movements, one of descent and the other of ascension. The Sufis call the former the arch of descent, and the latter the arch of ascension. Although some Muslim philosophers have viewed this as a cycle based on the theories of Divine emanation and appearance, which are likely to open a door to heretical doctrines such as monism, incarnation and union, in reality this cycle is the education, purification and development of the spirit, making it into a polished mirror to God by means of belief, righteous deeds, sincerity, purity of intention and struggle against the carnal self. This is another on the way to becoming a perfect human being. It is a way that everyone can follow. That is something that Nadiri expresses most memorably:
What does it mean that we have taken up our residence at the highest point of rising, or at a point nearer (to Him)? We have made the way leading to the station of two bows’ distance a straight and easy path, like an arrow, by treading it time and again.
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sunanannasai · 28 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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