![]() That is the bounty of Allāh He gives it to whoever He Wills and Allāh is the Lord of the great bounty. It has been prepared for those who believe in Allāh and His messengers. ذَٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءĬompete each other in proceeding towards forgiveness from your Lord and to Paradise the width of which is like the width of the sky and the earth. If you love with Allāh, you move away from worldly pleasures and Allāh takes care of your worldly needs and bestows His bounties on you.Īfter knowing that reality of the worldly life and the punishment of the Hereafter, a reasonable man should not be overly involved in the worldly pleasures but should be eager to obtain the bounties is the Hereafter. ![]() If you love the world, you move away from Allāh. They ignore its charms as they know that it’s not lasting, and that it’s also a trap of shaytān. All the wise people, and those who are closer to God, they reject this world’s temptations. That life is forever and that is the one we should be chasing and striving for. But Allāh tells the believers that this is just a comfort of illusion. The world looks very beautiful and is full of temptation. The basic cause of one’s deprivation of the bounties of the Hereafter and his being seized by the Divine punishment is his involvement in the temporary pleasures of this worldly life that tempts him to forget the life to come. ![]() Know well that the worldly life is but a play and an amusement, and a show of beauty, and exchange of boastful claims between you, and a competition of increase in riches and children … The worldly life is nothing but a material of delusion. (3) That one did not, though, get what one wanted, but some hardship or calamity that was due to fall on one stood removed. (2) That in lieu of what one wanted to have, one was given a certain return or reward in the hereafter, (1) That one gets exactly what one asks for. As for the acceptance of duʿā, it takes one of the three forms given here: The answer to this appears in a Ḥadīth of Abū Saʿīd al-Khudrī (Allah be pleased with him) where the Prophet (peace be upon him) has been repoted to have said, “Whatever a Muslim prays for before Allah, He would let him have it – subject to the condition that the duʿā made was not for something sinful or for the severance of relationships that Allah has enjoined to be kept intact. But, on occasions, one also sees that a duʿā was made and it was not accepted. In this verse, it has been promised that the duʿā a servant makes is accepted. ![]() Its last condition has been pointed out here as a mirror to the rest of its conditions. Its fall from the tree is the end of its growth and botanical life. The mention of ‘fall’ at this place is perhaps indicative of the life cycle of the leaf. Allāh knows how many times each leaf on the tree will swing and sway, and when and where it will fall and through what circumstances it will go through. So, the knowledge of Allāh عز و جل covers whatever there is.įurther on, this was explained by saying that the knowledge of Allāh is not limited to what is big, Allāh also knows what is the minutest and the most concealed: “Not a leaf ever falls but He knows it.” It means that falling of every leaf in the whole world – before it falls, when it falls and after it falls – remains within Allāh’s knowledge. Thus, by saying land and sea the sense given is that of the whole universe with its existents. This is like saying ‘morning and evening’ when referring to the entire day, or saying the ‘East and the West’ in the sense of the whole world. In the sentence that follows, the All-Encompassing Knowledge of Allāh about His universe of existents was identified first by saying: “And He knows what is in the land and the sea.” It means the whole universe and all that exists. The first sentence says: “And with Him are the keys of the Unseen. These attributes have been described with a system. As the Qur’an states ‘And remind, for indeed, the reminder benefits the believers.’ These reminders aim to present a reminder in a graphical form which can be appreciated by all, followed by a short excerpt from a book relevant to the reminder in order to shed light.Īllāh has two unique attributes of knowledge which no angel, Prophet or any other created being shares with Him.ġ) The Knowledge of the Unseen (ʿilm ul-ghayb)Ģ) The All-Encompassing Knowledge (al-ʿIlm al-Muḥīṭ). Ramadhan is indeed a month in which every soul yearns to connect with their Creator.
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