ISLAM 101: Spirituality in Islam: Part 120
Irada, Murid, and Murad (Will, the Willing One, and the Willed One)
Irada (will) is both a verb and a noun. As a verb, it means to choose between two things, to desire. As a noun, it means the mental power by which a person can direct his or her thoughts and actions. Will has been defined by those living a spiritual life as overcoming carnal desires, resisting animal appetites, and always preferring, in complete submission to His Will, God’s wish and pleasure over one’s own. A willing disciple (murid) never relies on his or her own power, and is absolutely submitted to the Will of the All-Powerful, Who holds all of creation in His Grasp. As for the one willed (murad), he or she overflows with love of God and never considers or aspires to anything other than obtaining His pleasure. Such a person has become a favorite of God.
According to the verse: They desire only to gain His favor (6:52), will is the first station on the path to God and the first harbor from which one sets sail for eternity.  Almost everyone who sets sail for the infinite first comes to this harbor, from where an impetus to reach the ultimate destination is gained. Journeying toward this destination is proportional to the traveler’s purity of intention, the degree and quality of his or her relationship with the world and material things, and the power of the driving force derived from this harbor and from the inner desire to undertake this voyage. In proportion to the help of God and the strength of the disciple’s willpower, some traverse the distance between the harbor and the destination at walking speed, others at the speed of a spaceship or light, and still others at a speed that cannot be measured. The Ascension of the Prophet, the spiral ascents of a saint, and the journeying of a dervish are good examples of what can be achieved by the will, the willing one, and the willed one when supported by the help of God, the Truth.
There is a derivative relation between will and the willing one (disciple). Just as material or natural causes are veils between superficial views and Divine Grandeur and Dignity, so that those who cannot understand the reality behind things and events should not blame God Almighty for what appears to them as disagreeable, so too a person’s willpower is only a shadow of the shadow of the One Who does whatever He wills in whatever way He wills (85:16). Just as a shadow is dependent on the original, any will created is dependent on the Creator. Similarly, the liveliness and attraction observed in a mirror do not belong to the objects’ reflections, but to the objects themselves. Nevertheless, it is difficult to understand this and distinguish between a shadow and the original.
Until the traveler perceives that one’s personal will is a dim reflection of the Absolute Will (of the All-Willing One) and advances as far as, or rises as high as, the station of being the one willed or desired, one freed from the captivity of the body and thoughts to become a person of pure spirituality and conscience, a disciple will always regard his or her will as having a separate, independent existence. Indeed, a traveler is willing at the beginning of the way and willed at the end of it; one willing while exerting efforts to make servanthood second nature, and one willed at the point where his or her relation with God is an indispensable dimension of his or her being; one willing while searching the ways to be loved and desired, and willed when seeing an imprint of Him on everything and weaving a lacework of spiritual pleasure with the threads of knowledge and love of God.
There are many stations between the beginning of certainty coming from knowledge and the final point of certainty coming from experience. Every station is both an end and a beginning: an end of the way extending as far as it, and a beginning of the way extending from it. For example, according to many: Open and expand my breast for me (20:25) is an end, while it is a beginning compared with: Have We not expanded your breast for you? (94:1). Also, for many: My Lord! Show me Yourself, so that I may gaze upon You (7:143) is a final station, while it is the beginning of the way extending to the station expressed in: His sight swerved not, nor did it go wrong (53:17). Again: Assuredly, my Lord is with me. He will guide me (26:62) means awareness of God’s company, while it is not comparable with the exalted truth or reality mentioned in: Do not be grieved, for God is with us (9:40).
In the beginning, loyalty, faithfulness, and resolution are of fundamental importance, while solemnity, self-possession, and mannerliness are the most important at the end of the journey. Those who have erred in the beginning cannot advance far enough, while those who have erred in the end are reproved.
One important source from which willpower is fed is the traveler’s care and sensitivity in fulfilling his or her responsibilities and constant supplication to God. Moreover, it depends on the traveler’s perseverance in supererogatory acts or duties of worship so that God Almighty may become his or her eyes with which to see, ears with which to hear, and hands with which to grasp. 
 Eternity, in addition to meaning eternal life in the Hereafter, is also used to describe the expansion of feelings, emotions, and reflections that one feels inwardly. An individual has infinite, eternal desires and ambitions, and he or she can experience in his or her heart the (eternal) pleasures of Paradise and of being loved by God and loving Him.  Al-Bukhari, “Riqaq,” 38; Ibn Hanbal, Musnad, 6:
BASICS OF ISLAM : Morals and Manners : The Ethics of Decent Behavior in Islam (Adab al-Muasharat). Part2
The best adab, the best morals, those which will never become outdated, are those taught in the Qur’an and applied in the life of Prophet Muhammad, the Best of Creation. God, Who created the universe in the most perfect order and the human
“of the best stature as the perfect pattern of creation” (Tin 95:4),
has created humankind to act as His vicegerents on earth. He has given humankind superiority over all other creatures and made them His representatives on earth. Through His Messengers God has shown humankind the path to felicity, and, by making His commandments known to us, He has taught us to discern good from bad and right from wrong. God has created all things perfectly, and has instructed humanity in the ways of goodness that we should follow. This is why the adab and morality which God taught us will always be the best and most correct. The person who has lived these morals the best is Prophet Muhammad, peace and blessings be upon him. In a Qur’anic verse God says of the Prophet,
“You are surely of asublime character and do act by a sublime pattern of conduct” (68:4).
God’s Messenger said of himself “I was sent to perfect good character.” He exhorted his community to apply the morality and ethics in the Qur’an which he put into practice.
As with everything, our example in good morals is Prophet Muhammad, the Best of Creation:
“Assuredly you have in God’s Messenger an excellentexample to follow for whoever looks forward to God and the Last Day, and remembers and mentions God much” (Ahzab 33:21).
God’s Messenger called on us to pursue morality, and he said, “Two qualities are never coupled in a believer: Stinginess and corrupt morality.”
Another time, he said to Muadh ibn Jabal, “O Muadh, be of good morals toward people!”
The Messenger of God taught that good morality will weigh heaviest in the scales for a believer on the Day of Judgment; those with an evil disposition will be condemned. He also told another Companion that people with good morality would be dealt with (rewarded) as if they had worshipped and fasted constantly.
When Prophet Muhammad, peace and blessings be upon him, was performing salat, after saying the opening takbir he would sometimes recite the prayer that has the following meaning:
“My prayer, my worship, my living and my dying are for God, the Lord of the worlds. No associate has He, I have thus been commanded. And I am the first and foremost of those who submit to Him. O God, guide me to the best deeds and the best morality. There is none other than You who can lead me to the best. Save me from evil deeds and conduct; there is none other than You who can save us from immorality.”
When the Prophet was asked what it was that caused most people to be sent to Hell, he replied, “The mouth and the genitals.” When they asked him what brought most people to Heaven, he said, “Taqwa (God-consciousness and fear of God) and good morals!”
Here it may be helpful to go into detail about the term taqwa.
Generally, this word is used in one of two ways:
The first broad meaning is “to beware of and avoid everything which is harmful for the eternal life of one’s soul,” or, more importantly, “to eschew associating partners to God, which is the cause of spending eternity in Hell.” The highest point of taqwa is to keep oneself pure of anything that could put a distance between one’s soul and God, to turn to God with one’s entire being, and to take refuge in God with one’s whole spirit. A Qur’anic verse indicates this state:
“O you who have attained faith! Be conscious of God with all the consciousness that is due to Him…” (Al Imran 3:102).
The second specific meaning is absolutely and unequivocally
“to guard oneself against any sin which may be cause for the abandonment of good deeds or which may lead one away from salvation.” The verse, “Those who avoid the major sins and indecent, shameful deeds, only falling into small fault,—surely your Lord is of extensive forgiveness” (Najm 53:32),
focuses on this meaning of taqwa—that is the avoidance of major sins.
Learn how to communicate to avoid the misunderstanding. If you have anything to clarify or say, just say it.
Learn how to read between the lines, not anything that is told is the clear answer.
We hide our circumstances, because we avoid giving details about our private life.
Have you ever thought of someone's answer as not what he really means,because he cannot confess, due to his circumstances?
That's how tricky our answers are, we cannot be fully free to choose for ourselves when under some situations.
Learn to see from others people's perspectives.
Be considerate and don't assume things you don't know,especially when using social medias, you cannot see how the other feel when texting.
Barriss and Ahsoka had such a beautiful friendship, ruined by some racist bullshit that the writers pulled out of their ass. fuck sake
Allah calls Himself Al-Muqtadir— The Omnipotent, The Powerful Determiner— on two occasions in the Quran. Al-Muqtadir is the One who has the power and he ability to do whatever He decides. His Power enforces all decrees and His decree prevails in every situation!
The Omnipotent, The All-Determining
Both muqtadir and qadeer come from the root qaaf-daal-raa, which points to four main meanings. The first meaning is to have the power to accomplish, to be capable. The second is to measure, to distribute something, or to make manifest. The third is to decree or to ordain and the fourth is to prevail.
This root appears 132 times in the Quran in 11 derived forms. Examples of these forms are taqdiru (“is decreed”), qadran (“a measure”), and maqdooran (“destined”).
Allah ‘azza wajal refers to Himself with the active participle muqtadir four times in the Quran, of which two mentions of Muqtadirin, (The) Powerful One, Most Powerful, or the Omnipotent.
Linguistically qadeer, qaadir, and muqtadir are all derived from the root qaaf-daal-raa, all pointing to the all-prevailing and perfect Power of Allah ‘azza wajal. Muqtadir is the intensive form of the root which refers to the use of supreme power to actively enforce whatever His wisdom decides. The ‘mu’ at the beginning of the word in Arabic refers to a means, or theembodiment of an action, which results in translations as the do-er or the one who is, eg Muslim, one who submits.
Al-Muqtadir Himself says: . . . They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability [Quran, 54:42) . . . In a seat of honor near a Sovereign, Perfect in Ability. [Quran, 54:55]
How Can You Live By This Name?
1. Never think you can depend on your own powers.
Your tawfeeq (ability) is from Al-Muqtadir only, your success is not because of yourself but because He enabled you to accomplish matters. When you show your need for Him, Al-Muqtadir will support you but when you think you can depend on your own power for even the blink of an eye, He will abandon you. And let not those who disbelieve think that they can outstrip (escape from the punishment). Verily, they will never be able to save themselves[Quran, 8:59] We often take this ayah as not for us as we are no disbelievers, but how often do we fall into the trap of thinking that ‘our children are good, because we raised them well’ or ‘I have this job, because I am clever.’ Always humble yourself by thinking: all I have is from Allah Al-Muqtadir!
2. Practise your belief.
When someone is diagnosed with a fatal disease, they should still think, Allah ‘azza wajal is able to do all things! It is easy to say, Allah is capable to do all things, but do you really live by this? The companions of Musa said: ” We are sure to be overtaken. Musa said: “Nay, verily with me is my Lord. He will guide me. [ Quran, 26:61-62] He was alone facing many enemies, but his belief in the determining power of Al-Muqtadir was unshakable, let this be your example when you feel overpowered or hopeless and tell yourself: Allah is really able to do all things and He will guide me through this!
3. Be grateful for the hidden blessings.
Al-Muqtadir forces each and everything in this world to happen according to His infinite wisdom. There is a reason behind everything and only as a believer can you benefit from each situation in your life, good or bad. Allah had completed and perfected His Grace upon you, (both) apparent and hidden [Quran, 31:20] Thank Al-Muqtadir each day for His hidden blessings!
4. Remember the dua of the Prophet Yunus.
But he cried through the darkness: Laa ilaaha illaa anta [ none has the right to be worshipped but You, subhanaka [Glorified and Exalted are you], innee kuntu min adh-Dhaalimeen [truly, I have been of the wrong doers]. So We answered his call, and delivered him from the distress. And thus We do deliver the believers [ Quran, 21: 87-88] By narrating this story in the Quran Al-Muqtadir made this event into a daily life lesson for every believer: no matter how dark your situation is, turn to Al-Muqtadir, recognize His position, realize your position and He will give you a way out.
5. Value the importance of peace of mind.
The decree of Al-Muqtadir comes from perfect knowledge and power and it controls our daily life. You are making hundreds of choices each day responding to many different situations, and each time you have the choice: do I turn to Allah or do I turn away from Him? You can get angry, or try to have patience. You can swear or remain quieit, you can backbite or you can talk good about others. Al-Muqtadir says: Verily, in the remembrance of Allah do hearts find rest [Quran, 13:28]
Al-Muqtadir gives money, power, intelligence and beauty to people, but He decrees true peace of mind to His believers only! So with every choice you make throughout your day, remember Allah.
O Allah, Al-Muqtadir we know that Your power enforces all decrees. Guide us to practise our belief in your All-ability and capability, make us grateful for all aspects of your decree for us, save us from arrogance and adorn us with tranquil hearts who remember you abundantly, ameen!
Делайте наставления красиво!
Некоторые люди, забывают о важности красивых манер. Безусловно, очень важно делать благие наставления красиво. Но надо помнить — для чего мы их делаем, потому что хотим для них лучшего, или мы хотим показать свои знания, унизить другого человека? Если мы оказываемся в ситуации, когда приходится дать кому-то наставление, мы должны быть, прежде всего, благодарны Аллаhу, что мы имеем возможность помочь кому-то, что мы являемся причиной помощи для других. Ведь и в нашей жизни были моменты, когда кто-то более религиозный и знающий, дал нам ценные советы, что помогло нам лучше узнать нашу религию. Манера, форма, в которой мы передаём наше сообщение людям, очень важна. Человеку проще принять совет или наставление, если человек, давая его, показывает свою искреннюю заботу. Если мы искренне хотим помочь другому, это будет видна в том, как мы это скажем. Есть разница между сочувствием и просто симпатией к человеку. Симпатия вызовет желание просто указать на что-то, сочувствие есть способность поставить себя на место другого и посмотреть на вещи с его точки зрения, донести до него информацию таким образом, чтобы он её понял и воспринял. Пусть каждый спросит себя – «Сколько времени он тратит на очищение своего нрава?». Ведь благодаря благовоспитанности мусульман, целые народы принимали Ислам. Индонезия, страна, где живёт больше всего мусульман в мире, приняла Ислам благодаря честности и хорошему нраву мусульманских торговцев, которые приезжали туда. Лучшим примером благого нрава был наш Пророк Мухьаммад, мир Ему. Сказано, что даже если самый простой и бедный человек приходил к нему, он обращался к нему и вёл себя так, что человек чувствовал себя очень значимым для Пророка Мухьаммада, мир Ему. Если мы действительно хотим подражать действиям нашего Пророка, мир Ему, и следовать его Сунне, разве мы не должны прилагать дополнительные усилия, когда дело доходит до наличия благовоспитанности и очищения нрава? Да, мы должны повелевать благое и запрещать зло. Но нужно делать это красивым образом. Быть религиозным, не значит быть злым и грубым, нужно иметь доброе сердце и благой нрав, мы должны работать над улучшением наших манер.
Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 78
Chapter: The Excellence of Performing Salat (Prayers) in Congregation
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them."
[Al-Bukhari and Muslim].