#allah Tumblr posts

  • #allah #god #ram #bhagwan #jaishreeram #vrindavan #ganesh #harharmahadev #bholenath #lordganesha #SaintRampalji #bappa
    पवित्र बाइबल में भगवान का नाम कबीर है - अय्यूब 36:5
    अय्यूब 36:5 (और्थोडौक्स यहूदी बाइबल - OJB)
    परमेश्वर कबीर (शक्तिशाली) है, किन्तु वह लोगों से घृणा नहीं करता है। परमेश्वर कबीर (सामर्थी) है और विवेकपूर्ण है।
    बाइबल ने भी स्पष्ट किया है की प्रभु का नाम कबीर है। (at Jashpur, Chhattīsgarh, India)

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  • #mahakal #chanakya #india #mahadev #sahib #allah #god #ram #bhagwan #jaishreeram #vrindavan #ganesh #krishna #ganpati #lordhanuman #bajranbali
    परमात्मा साकार है व सहशरीर है (प्रभु राजा के समान दर्शनीय है)
    यजुर्वेद अध्याय 5, मंत्र 1, 6, 8, यजुर्वेद अध्याय 1, मंत्र 15, यजुर्वेद अध्याय 7 मंत्र 39, ऋग्वेद मण्डल 1, सूक्त 31, मंत्र 17, ऋग्वेद मण्डल 9, सूक्त 86, मंत्र 26, 27, ऋग्वेद मण्डल 9, सूक्त 82, मंत्र 1 - 3

                      (at Jashpur, Chhattīsgarh, India)

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  • MAKTUBAT IMAM RABBANI: First Volume, 76th Letter

    This letter, written to Kilinj Khan, explains that progress is possible only through wara’ and taqwa. It enjoins us to cease from more than necessary mubahs, or at least to refrain from the harams and to pare down on the mubahs. It also states that there are two ways of abstaining from the harams:

    May Allahu ta'ala protect you against every kind of sorrow! May He protect you against every defect for the sake of the most superior human being “sallallahu alaihi wa sallam’!

    Allahu ta'ala declares in the seventh ayat of Surat-ul-Hashr "Take and obey the commands which My Messenger has brought for you! Refrain from what he has prohibited!” As it is seen, two things are necessary for escaping the disasters in the world and the torments of Hell in the next world: hold fast to the commands, and abstain from the prohibitions! Of these two, the greater one, the more necessary one is the second one, which is called wara’ and taqwa. In the presence of Rasulullah “sall-Allahu ‘alaihi wa sallam’ they said that a person worshipped, struggled hard. When they said that another person abstained from what is prohibited very much, he stated, "Nothing can be like wara’.” That is, he said that it was more valuable to abstain from the prohibitions. In a hadith he stated, “Wara’ is the pillar of din.” Man’s becoming superior to angels is due to wara’ and their progress, becoming exalted, is, again, owing to wara’. Angels also obey the commands. But angels cannot make progress. Therefore, holding fast to wara’ and having taqwa is more necessary than anything else. In Islam the most valuable thing is taqwa. The basis of the religion is taqwa.

    Wara’ and taqwa means to refrain from the harams. In order to be able to refrain from the harams entirely, it is necessary to refrain from the more than necessary mubahs. We should use the mubahs as much as necessary. If a person does whatever he likes with the mubahs, that is, with the things which the Shariat has permitted, and if he uses the mubahs exceedingly, he will begin to do what is doubtful. And the doubtful are close to those things that are haram. Man’s nafs, like a beast, is greedy. He who walks around an abyss may fall down into the abyss one day. To be able to have wara’ and taqwa properly, one should be abstemious in using the mubahs, and should not exceed the limit of necessity. When using this amount, one should intend to use them in order to do one’s duties as a slave of Allah’s. It is a sin also to use them a little without intending so. It is harmful whether it is little or much. It is next to impossible to always abstain entirely from more than the necessary mubahs, especially in this time. At least, one must abstain from the harams and do one’s best to abstain from the more than necessary mubahs. When the mubahs are done more than needed, one must repent and make tawba. One should deem these deeds as the beginning of committing harams. One must trust oneself to Allahu ta'ala and beg Him. This repentance, asking for pardon and begging may stand for abstaining from more than the necessary mubahs entirely, thus protecting one against the harm and mischief of such deeds. One of our superiors says, “Sinners’ hanging their heads seems better to me than worshippers’ swelling their chests.”

    There are two kinds of abstention from the harams. First, to abstain from those sins which only violate the rights of Allahu ta'ala. Second, to abstain from those sins in which other people’s and creatures’ rights are also involved. The second kind is more important. Allahu ta'ala does not need anything, and He is very merciful. But human beings not only need a lot of things but are also very stingy and mean. Rasulullah “sall-Allahu 'alaihi wa sallam’ said: "A person who has violated others’ rights or who has encroached on others’ property and chastity should pay the rights back and have himself forgiven before dying! For on that day gold and property will not have any value. On that day, his thawabs will be taken away until the rights have been paid, or, if he does not have any thawabs, the sufferer’s will be loaded on him.”

    [Ibni Abidin “rahmatullahi 'alaih’, while explaining the book Durr-ul-mukhtar, says on the two hundred and ninety-fifth page of the chapter dealing with the subject of intending for namaz, "On the Day of Judgement, if the right-owner does not forgive his right, for a right of one dank, seven hundred prayers of namaz that have been performed in jamaat and accepted will be taken away and will be given to the right-owner.” One dank is one-sixth of a dirham, about half a gram, of silver, which is worth about twenty-five kurush, about 0.17 cents, as of today.]

    One day, when Rasulullah asked the Sahaba, “Do you know who is called bankrupt?” they said, “The person without any money or property left.” He stated, “Among my Ummat, a bankrupt is the person whose deed-book contains many thawabs of namaz, fasting and zakat on the day of last Judgement. But he has sworn at a person, slandered him and taken away his property. His thawabs will be divided and distributed to such right-owners. If his thawabs are finished before the rights are paid, the sins of the right-owners will be loaded upon him. Then he will be flung down into the fire of Hell.” [As this hadith points out, he who speaks ill of or swears at any one of the Sahaba “ridwanullahi ta'ala 'alaihim ajmain’ will certainly be punished in the next world.]

    It would still be of little consequence no matter how much we thanked you, no matter how grateful we were to you. Owing to your blessed existence, the majority of the rules of the Shariat have been appearing and are being carried out in the big city of Lahore at such a time as this. In this city, Islam has been becoming strong and has settled. To this faqir, Lahore city is like the heart of India. The usefulness and abundance of this city have been spreading all over the other cities of India. Islam’s becoming stronger in this city has been opening a way for its becoming strong in all the other cities. May Allahu ta'ala increase your energy. May He help you on everything you do! Rasulullah "sall-Allahu 'alaihi wa sallam’ said: "Of my Ummat, those who are in the right way will exist in every age. Those who oppose them cannot do them any harm. They will do their tasks until the hour Allahu ta'ala has predestined.” Thinking about your loyalty to my master, an ocean of knowledge, my most beloved one, I wanted to refresh that love through these few lines of mine. I write only this much lest I bother you. May Allahu ta'ala bless your exalted person with real fortunes and endless happiness. For the sake of His beloved Prophet “alaihi wa 'ala alihissalawat wattaslimat’, may He accept this prayer of mine!


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  • Everyday Sahabah: Khalifa Ali bin Abu Talib (RA):PART 362

    Verse 18, Sura 32

    Verse 18 of Sura 32 reads {32:18}: “Is he who is a believer like him who is an evil doer? Verily, they are not equal”.

    According to Ibn Abbas “believer” in this verse refers to Ali, and ‘evil doer" refers to Walid b Utba.

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  • THE MATHNAWI BOOK II STORY XI. Mo'avia and Iblis.

    Mo'avia, the first of the Ommiad Khalifas, was one day lying asleep in his palace, when he was awakened by a strange man. Mo'avia asked him who he was, and he replied that he was Iblis. Mo'avia then asked him why he had awakened him, and lblis replied that the hour of prayer was come, and he feared Mo'avia would be late. Mo'avia answered, “Nay! it could never have been your intention to direct me in the right way. How can I trust a thief like you to guard my interests?” Iblis answered, “Remember that I was bred up as an angel of light, and that I cannot quite abandon my original occupation. You may travel to Rome or Cathay, but still you retain the love of your fatherland. I still retain my love of God, who fed me when I was young; nay, even though I revolted from Him, that was only from jealousy (of Adam), and jealousy proceeds from love, not from denial of God. I played a game of chess with God at His own desire, and though I was utterly checkmated and ruined, in my ruin I still experience God’s blessings.”

    Mo'avia answered, “What you say is not credible. Your words are like the decoy calls of a fowler, which resemble the voices of the birds, and so lure them to destruction. You have caused the destruction of hundreds of mortals, such as the people of Noah, the tribe of ‘Ad, 1 the family of Lot, Nimrod, Pharaoh, Abu Jahl, and so on.”

    Iblis retorted, “You are mistaken if you suppose me to be the cause of all the evil you mention. I am not God, that I should be able to make good evil, or fair foul. Mercy and vengeance are twin divine attributes, and they generate the good and evil seen in all earthly things. I am, therefore, not to blame for the existence of evil, as I am only a mirror, which reflects the good and evil existing in the objects presented to it.”

    Mo'avia then prayed to God to guard him against the sophistries of lblis, and again adjured lblis to cease his arguments and tell plainly the reason why he had awakened him. Iblis, instead of answering, continued to justify himself, saying how hard it was that men and women should blame him when they did anything wrong, instead of blaming their own evil lusts. Mo'avia, in reply, reproached him with concealing the truth, and ultimately brought him to confess that the true reason why he had awakened him was this, that if he had overslept himself, and so missed the hour of prayer, he would have felt deep sorrow and have heaved many sighs, and each of these sighs would, in the sight of God, have counted for as many as two hundred ordinary prayers.

    The value of sighs.

    A certain man was going into the mosque,

    Just as another was coming out.

    He inquired of him what had occurred to the meeting,

    That the people were coming out of the mosque so soon.

    The other told him that the Prophet

    Had concluded the public prayers and mysteries.

    “Whither go you,” said he, “O foolish one,

    Seeing the Prophet has already given the blessing?”

    The first heaved a sigh, and its smoke ascended;

    That sigh yielded a perfume of his heart’s blood.

    The other, who came from the mosque, said to him,

    “Give me that sigh, and take my prayers instead.”

    The first said, “I give it, and take your prayers.”

    The other took that sigh with a hundred thanks.

    He went his way with deep humility and contrition,

    As a hawk who had ascended in the track of the falcon.

    That night, as ho lay asleep, he heard a voice from heaven,

    “Thou hast bought the water of life and healing;

    The worth of what thou hast chosen and possessed

    Equals that of all the people’s accepted prayers.”

    To illustrate the treachery of wolves in sheep’s clothing, - of Satans rebuking sin and preaching religion - an anecdote is told of a master of a house who caught a thief, but was induced to let him escape by the stratagem of the thief’s confederate, who cried that he had got the real thief elsewhere. Apropos of the same theme, the poet next relates the story of “those who built a mosque for mischief,” as recorded in the Koran. 2 The tribe of Bani Ganim built a mosque, and invited the Prophet to dedicate it. The Prophet, however, discovered that their real motive was jealousy of the tribe of Bani Amru lbn Auf, and of the mosque at Kuba, near Medina, and a treacherous understanding with the Syrian monk Abu Amir, and therefore he refused their request, and ordered the mosque to be razed to the ground.

    Wisdom the believer’s lost camel.

    My people adopt my law without obeying it,

    They take that coin without assaying it.

    The Koran’s wisdom is like the “believer’s lost camel,’ 3

    Every one is certain his camel is lost.

    You have lost your camel and seek it diligently;

    Yet how will you find it if you know not your own?

    What was lost? Was it a female camel that you lost?

    It escaped from your hand, and you are in a maze.

    The caravan is come to be loaded,

    Your camel is vanished from the midst of it.

    You run here and there, your mouth parched with heat;

    The caravan moves on, and night approaches.

    Your goods lie on the ground in a dangerous road,

    You hurry after your camel in all directions.

    You cry "O Moslems, who has seen a camel,

    Which escaped from its stable this morning?

    To him who shall give me news of my camel

    I will give a reward of so many dirhems.”

    You go on seeking news of your camel from every one,

    And every lewd fellow flatters you with a fresh rumor,

    Saying, “I saw a camel; it went this way;

    'Twas red, and it went towards this pasture.”

    Another says, “Its ear was cropped.”

    Another says, “Its cloth was embroidered.”

    Another that it had only one eye,

    Another that it had lost its hair from mange.

    To gain the reward every base fellow

    Mentions a hundred marks without any foundation.

    All false doctrines contain an element of truth.

    Just so every one in matters of doctrine

    Gives a different description of the hidden subject.

    A philosopher expounds it in one way,

    And a critic at once refutes his propositions.

    A third censures both of them;

    A fourth spends his life in traducing the others.

    Every one mentions indications of this road,

    In order to create an impression that he has gone it.

    This truth and that truth cannot be all true,

    And yet all of them are not entirely astray in error.

    Because error occurs not without some truth,

    Fools buy base coins from their likeness to real coins.

    If there were no genuine coins current in the world,

    How could coiners succeed in passing false coins?

    If there were no truth, how could falsehood exist?

    Falsehood derives its plausibility from truth.

    'Tis the desire of right that makes men buy wrong;

    Let poison be mixed with sugar, and they eat it at once.

    If wheat were not valued as sweet and good for food,

    The cheat who shows wheat and sells barley would make no profit!

    Say not, then, that all these creeds are false,

    The false ones ensnare hearts by the scent of truth.

    Say not that they are all erroneous fancies,

    There is no fancy in the universe without some truth.

    Truth is the “night of power ” 4 hidden amongst other nights,

    In order to try the spirit of every night.

    Not every night is that of power, O youth,

    Nor yet is every night quite void of power.

    In the crowd of rag-wearers there is but one Faqir; 5

    Search well and find out that true one.

    Tell the wary and discerning believer

    To distinguish the king from the beggar.

    If there were no bad goods in the world,

    Every fool might be a skilful merchant;

    For then the hard art of judging goods would be easy.

    If there were no faults, one man could judge as well as another.

    Again, if all were faulty, skill would be profitless.

    If all wood were common, there would be no aloes.

    He who accepts everything as true is a fool,

    But he who says all is false is a knave.


    1. See Koran xi. 63.

    2. Koran ix. 108.

    3. This is a proverb ascribed to Ali. It means, people are always losing wisdom and seeking it like a lost camel (Freytag, Arabum Proverbia, i. p. 385).

    4. The night on which the Koran was revealed.

    5. So in the Phaedo, “Many are the wandbearers, but few the Mystics.”

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  • Ibn Al-Qayim رحمه الله said:

    “Those who displays gentleness to Allah’s servants, Allah will display gentleness to them. Whomsoever deals with the people with mercy, Allah will be merciful to them. Whoever displays goodness to the people, Allah will be good to them. Whoever displays generosity upon the people, Allah will be generous with them. Whoever is useful to the people, Allah will be useful to them. Whoever covers their faults, Allah will cover theirs. Whoever prevents them from good, will be prevented from goodness. Whoever deals with His Creation with a mannerism, Allah will deal with them with the exact same mannerism in this world and the Hereafter. Thus, Allah the Most High is according to His servants as the servants are to His creation”

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  • Allah’ın öyle ferasetli kulları vardır

    Dünyayı terkedip, fitnelerden korktular

    Şöyle bir göz atıp, dediler dünya

    Bir canlının gerçek vatanı mıdır?

    İşte bu yüzden dünyaları deniz

    Salih amellerini gemi yaptılar

    [İmam Şafii]

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  • Sunan Ibn Majah, The Chapters on Marriage, Hadith 1923

    It was narrated from Abu Hurairah:

    that the Prophet said: “Allah will not look at a man who has intercourse with his wife in her buttocks.”

    Sunan Ibn Majah, The Chapters on Marriage, Hadith 1923/2015

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  • #Allah #La İlahe İllallah
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  • İbn Receb Hanbeli şunu ekler:

    Kışın soğuğu Mü’mine yoksul ve fakirlikten üşüyen kardeşini hatırlatmalıdır.

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  • There has come to you a Messenger from among yourselves, grievous to him is what you suffer, he is concerned for you, and filled with compassion and mercy for the believers.

    - Surah at-Tawbah (9:128)

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  • When a person is in love, when the heart is completely consumed by this love, their entire being reflects this love. Their words, their actions, all an embodiment of the love in their hearts.

    Then we, who claim to love God, have we allowed His love to consume our hearts? Do our words and actions reflect our love for Him? Are we embodying His attributes?

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  • ISLAM 101: Spirituality in Islam: Part 32

    Aim of Tasawwuf

    By purifying one’s heart and directing one’s senses and faculties in the way of God, Tasawwuf aims to live life at a spiritual degree. Tasawwuf also enables one to deepen his consciousness of being a servant of God by performing constant acts of worship. It enables one to renounce the world that pertains to human desires and fancies, and awakens him to the hereafter and the faces of this world that reminds one of the Divine, Beautiful Names.

    Benefit of Tasawwuf

    Rather than accepting religion and faith superficially, traditionally, or culturally, one develops the angelic dimension of one’s existence and acquires a strong, heart-felt, and experienced conviction of the truths and articles of faith and belief— and this is the benefit of Tasawwuf.

    Principles of Tasawwuf

    § Reaching substantial and true belief in Divine Oneness and living in accordance with its demands.

    § In addition to heeding the Divine Speech (the Qur’an), discerning the physical and metaphysical commands and wills of the Divine Power (the laws of creation and life which are the subject matter of the sciences) and obeying them.

    § Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.

    § Acting with a spirit of altruism and therefore giving preference or precedence to the well-being and happiness of others.

    § Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the ‘peaks’ of self-annihilation in God and subsistence with Him.

    § Being open to love, spiritual yearning, delight, and ecstasy.

    § Visiting places and being in the company of people that will encourage avoidance of sin and to strive in the way of God.

    § Being content with lawful and licit pleasures and being determined not to take even a single step towards the unlawful or sinful.

    § Continuous struggling against worldly ambitions and the illusions that may lead us to suppose this world as eternal.

    § Always being aware, even in the path of serving religion and working towards the guidance of people to the way of the Truth; salvation is only possible through certainty and conviction (of the truth of religious principles of belief and conduct) and sincerity and purity of intention and aiming only to please God.

    § Acquiring knowledge, an understanding of the religious and cognitive sciences, the paths leading to knowledge and love of God, and following the guidance of an exemplary spiritual master may be added to these principles. This is also of considerable significance in the way of the great Imam Naqshbandiya.

    § It may be useful to discuss Tasawwuf in the light of the following basic concepts which are the subject-matter of books written on good morals, manners, and asceticism in the pursuit of finding the “Muahmmadan Truth” in one’s heart.

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  • An-Najm (Arabic: النجم‎, an-najm; meaning: The Star) is the 53rd chapter (surah) of the Quran with 62 verses (āyāt). The surah that opens with the oath of the Divine One swearing by every one of the stars, as they descend and disappear beneath the horizon, that Muhammad is indeed God’s awaited Messenger. It takes its name from Ayat #1, which mentions “the stars” (najm). The surah confirms the divine source of the Prophet’s message and refers to his ascension to heaven during the Night Journey. The surah refutes the claims of the disbelievers about the goddesses and the angels, and lists several truths about God’s power. It closes with a warning of the imminent Day of Judgement. [Wikipedia]

    Al Quran was revealed in the glorious language of Arabic and many of us read it in that language yet don’t understand it, listen to the Quran and its meaning in English recited by Sheikh Mishary Rashid Al Afasy. English translation is from the Sahih International.

    Al Najm - The Star

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  • Rasulullah (sav)’den şöyle rivayet edilmiştir:

    “Kış Mü’minin baharıdır. Gündüzü kısa olur oruç tutar, gecesi uzun olur gece ibadeti yapar.”

    [es-Sünenü’l-Kübra 8456]

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  • ‏#kuwait#allah#muslim#islam#kuw#ku#q8#q8y#q8yat#gulf#ksa#oman#uae#qatar#lebanon#bahrain#arab#iraq#saudi#gcc#google#dubai#decor#kuwaitcity#kuwaity#q8

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  • Human beings panick when trials come into them, they lose it. There’s people that lose their faith, but then you have to question: did they have faith in the first place? The whole purpose of faith is to get you through those difficulties.

    - Shaykh Hamza Yusuf

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  • ॠगवेद मणडल 9, सूक्त 82, मंत्र 1 और ॠगवेद मणडल 9, सूक्त 95, मंत्र 1-5 के अनुसार
    परमात्मा साकार मानव सदृश है वह राजा के समान दर्शनीय है और सतलोक में तेजोमय शरीर में विद्यमान है उसका नाम कविर्देव (कबीर) है ।

    देखिए ANB न्यूज़ चैनल 🖥️ रात8:30 से 9:30pm..


    #mahakal #chanakya #india #mahadev #sahib #allah #god #ram #bhagwan #jaishreeram #vrindavan #ganesh #krishna #ganpati #lordhanuman #bajranbali #hanumanchalisa #harharmahadev #bholenath

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