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Allah And Evil

Good and evil are not alien to humankind. Humans are equipped with a sharp vision to separate the former from the latter. More often than not, he strikes the right choice between right and wrong. Even where he fails, he is found to have another good sense. This sense helps him appreciate the correct choice when someone else distinguishes
between good and evil. While he appears to be instinctively inclined to good in order to personify it, he seems to experience strong repulsion to evil – so much so that he wants to eliminate it altogether. His adherence to good makes him feel relieved, contented, and humble. And his submission to evil causes him to feel low, embarrassed, and arrogant. However, perpetual adherence to either virtue or vice determines the course of his life before too
long. Little does he deviate from this course once it is set by his conscious compliance with either of them – he is then destined to reach the destination defined by his own actions.

The Holy Quran says that the Lord has shown him both these ways. In addition to blessing him with eyes, tongue, and lips, he also blessed him with the knowledge of right and wrong (Quran 90:9-10). In more than one place, the Quran reinforces that man knows both ways and it is up to him to choose whatever he may wish; he can either become thankful by taking the correct course of life or be unthankful by treading the path of evil (Quran 76:3). The Lord indeed has inspired him the boundaries to respect and the vices to avoid that lie beyond them (Quran 91:7-8). The assertions of the Quran can hardly be disputed since they depict a phenomenon commonly observed. The
tradition of the majority of humankind seems to be pregnant with narratives of how they have cherished the good virtues and loathed the despicable ways of evil. The annals of history record the awe-inspiring anecdotes of the sacrifices made for upholding the virtue of justice, and eradicating the evil of oppression. From a simple shoemaker to a grand emperor each has made unforgettable contributions to the preservation of virtues and elimination of
evil. It is therefore highly improbable that we can put down the assertions of the Holy Book regarding the human knowledge of right and wrong.

Despite our instinctive impulses to comply with our knowledge of good and bad, the Holy Quran enjoins us to remind each other of the mutual teaching of Truth. It is true that we have the knowledge; we nonetheless have other frailties that obstruct perpetual adherence to good. The Holy Book recognizes that to have this knowledge does not mean that we have acquired a knack and that we are now preconditioned to do good (Quran 103:3). For if we were
conditioned, there would have been no reward for us in the Hereafter. To confuse knowledge with conditioning is to overlook the central problem in most issues facing humankind on the face of this earth. Unless hypnotized by falsehood, man will carry out good works by his own free desire. To galvanize human desire in the favor of good, one needs to be reminded constantly. It is a duty prescribed for us – to help others and be helped in order to lead a life that is virtuous.

Rights Of The Worshiped And A Worshiper

Mu’adh Bin Jabal (may Allah be pleased with him), narrated: I was riding behind the Prophet (peace be upon him) and there was nothing between him and me but the part of the saddle when he said: Mu’adh Bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He moved along for a while when again he said: Mu’adh bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah(peace be upon him). He then again moved along for a while and said: Mu’adh bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He (the Holy Prophet) asked: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (the Prophet, peace be upon him) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (peace be upon him), with Mu’adh behind him, moved along for a while and said: Mu’adh Bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He asked: Do you know the servants’ rights upon Allah in case they do it (i.e. they worship Allah without associating anything with Him)? I (Mu’adh bin Jabal) replied: Allah and His Messenger know best. (Upon this) he (the Prophet, peace be upon him) remarked: That He would not torment them (with the fire of Hell).

Hadith number in Sahih Muslim [Arabic only]: 43

Verses From The Holy Quran On The Creation Of The Earth And Its Beauty

Here are some beautiful verses from the Holy Quran on the creation of the Earth and its beauty.

The Earth is green and beautiful, and Allah has appointed you his stewards over it. The whole Earth has been created as a place of worship, pure and clean. Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded. If a Muslim plants a tree or sows a field and humans and beasts and birds eat from it, all of it is love on his part.

1 – Surat Luqman: “Do you not see that Allah (SWT) has made what is in the heaven and earth subservient to you and made complete to you His favors outwardly and inwardly?” [31:20]

2 – Surat Al-Teen: “We have indeed created man in the best of molds.” [95:4]

3 – Surat Al-Sajdah: “He Who created all things in the best way and He began the creation of man from clay.” [32:7]

4 – Surat Aale Imran: “And to Allah belongs the dominion of the Heaven and Earth, and Allah is over all things. Indeed, in the creation of the heavens and earth, and the alternation of the night and the day are signs for those of understanding.” [189-90]

5 – Surat Al-Roum: “Devote thyself single-mindedly to the faith, and thus follow the nature designed by Allah, the nature according to which He has fashioned mankind; there is no altering the creation of Allah.” [30:30]

6 – Surat Al-An’am: “And there is no animal that walks upon the earth nor a bird that flies with its two wings but they are like yourselves; We have not neglected anything in the book, and then to their Lord shall they be gathered.” [6:38]

7 – Surat Luqman: “He created the heavens without pillars as you see them, and put mountains upon the earth lest it might convulse with you, and He spread it with animals of all kinds; and We sent down water from the clouds, then caused to grow therein (vegetation) of every noble kind.” [31:10]

8 – Surat Qaf: “And the Earth, We spread it out, and cast therein firmly set mountains and We have made to grow therein of all beautiful kinds; to give sight and as a reminder to every servant who turns to Allah.” [50:7-8]

9 – Surat Al-Raad: “And it is He who spread the earth and made in it firm mountains and rivers, and of all fruits, he has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.” [13:3]

10 – Surat Al-Raad: “It is He who shows you the lightning, causing fear and hope and who brings up the heavy cloud. And the thunder declares His glory and His praise, and the angels too for awe of Him; and He sends them thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in prowess.” [13:13-14]

11 – Surat Al-Anbiyya: “Have those who disbelieved not considered that the heavens and the Earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?” [21:30]

12 – Surat Al-Anbiyya: “And We made the sky a protected ceiling, but they, from its signs, are turning away.” [21:32]

13 – Surat Al-Nahl: “He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect.” [16:11]

14 – Surat Al-Nahl: “And he has made subservient for you the night and the day and the sun and the moon, and the stars are made subservient by His commandment; most surely there are signs in this for a people who ponder.” [16:12]

15 – Surat Al-Nahl: “Eat of all the fruits and walk in the ways of your Lord submissively. there comes forth from within it a beverage of many colors, in which there is healing for men; most surely there is a sign in this (life of bees) for a people who reflect.” [16:69]

16 – Surat Al-An’am: “And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] it’s ripening. Indeed in that are signs for a people who believe.” [6:99]

17 – Surat Ghaafir: “It is Allah Who has made for you the earth as a resting place, and the sky as a canopy, and has given you shape and made your shapes beautiful and has provided for you sustenance.” [40:64]

18 – Surat Al-Hijr: “And the Earth; we have spread it forth and made in it firm mountains and caused to grow in it every suitable thing.” [15:19]

by Khalid Latif.

Allah With The Patient

[ALLAH’S Quran – 2:153] “O you who believe! seek assistance through patience and prayer; surely Allah
is with the patient.”

The Prophet (Peace Be Upon Him) has said :
[Bukhari, Book #70, Hadith #547] “Narrated Abu Huraira: Allah’s Apostle said, “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes.”

Desire for Allah S.W.T

Desire For Allah “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.”

“The Garden of the Lovers and the Excursion of Those Who Yearn” By Imam Ibn Qayyim Al-Jawziyyah Translated by: Khalil Abu Asma
Chapter: Concerning The Desire For Allah And The Signs Of The One Who Knows Allah

As for the desire for Allah (Raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason, he was created and for it, he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out, and his goal. As Allah, the Exalted has said,
“So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions.” (Qur’an 94:7-8)

And He, the Exalted, has also said,
“Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59)

Those who desire are three types:
1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other than Allah.

So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah will suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him. From among the signs of experiential knowledge (Ma’rifah) of Allah is veneration and awe (Haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted has said,
“It is only those who have knowledge among His slaves that fear Allah.” (Qur’ân 35:28)

Meaning, those who are knowledgeable concerning Him. And the Prophet, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhari and Muslim). So whoever knows Allah (has Ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people.

Knowledge of Allah (Ma’rifah) will bequeath to him shyness in front of Allah, veneration, and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him, and submission to His ordinances. It was said to Junayd, “There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded,
“Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ‘Arifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”

Yahya ibn Mu’adh said,
“The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his himself and yearning for his Lord.”

Others have said,
“One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.”

It has also been said,
“The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”

Abu Salyman Ad-Darani said,
“While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”

Dhun-Nun (Al-Misri) said,
“For everything, there is a punishment. And the punishment of the one who knows Allah (the ‘Arif) is being cut off from the remembrance of Allah.”

In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its Dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved so that nothing of it remains; when his heart has become full with reverence, awe, preference, and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His Dhikr while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (Muhibb). Junayd said,
“I heard Al-Harith Al-Muhasibi say: “Love (Mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul, and your possessions and wealth. Then, you’re being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”

It was said,
“Love (Mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.”

It was also said,
“Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.”

It is mentioned in some of the Hadith Qudsi,
“My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”

‘Abdullah ibn Al-Mubarak said,
“Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”

Yahya ibn Mu’adh said,
“A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”

Abu Bakr Al-Kattani said,
“An issue concerning love (Mahabbah) came up in Makkah during the days of the Pilgrimage. The Sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the Dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah, and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Taj Al-‘Arifîn (crown of those who know Allah)!”

It was said that Allah revealed to Dawud,
“O Dawud, I have made it prohibited (Haram) for the hearts to contain the love of Me and the love of others at the same time.”

Those who know Allah (the ‘Arifun) have all agreed that love is not acceptable without compliance (with the Sacred Law), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhid (belief in the Oneness of Allah). It was related that there was a man who claimed that he was overwhelmed by the love of a certain person. So one day this certain person said to him (the lover), “How can this be when my brother over here is much more attractive and more perfect in beauty?!” The man looked over to him and then the person pushed him and said,
“Someone who claims that he loves us and then looks at other than us?

Al’Aleem- The All-Knowing

Both East and West belong to Allah, so wherever you turn, the Face of Allah is there. Allah is All-Encompassing, All-Knowing. (Surat al-Baqara, 2:115)

After people begin to think, they start to learn and, over time, accumulate more and more knowledge. Some specialize in certain fields, such as physics, philosophy, or history. All of this knowledge relates to the verb “to know,” as we understand it. However, this verb also has a dimension that is far beyond humanity’s grasp: how Allah knows things.

Allah, being the Creator, holds the knowledge of the heavens, Earth, and every being in between, as well as of all the laws regulating the universe and anything that happens, regardless of time or place. Moreover, His knowledge is boundless, for He knows the names of all new-born babies at any moment, every leaf falling from every tree, what will happen to each star in each galaxy, whatever happens in space at any moment, what is hidden in every living thing’s DNA, and an infinite number of other things.

We must always keep the following fact in mind: In addition to what has been mentioned above, Allah knows all of our thoughts and our most secret acts. We assume that we alone are aware of our feelings, thoughts, or distress. But this is a delusion, for Allah, Who holds complete control over every point of the universe, knows what is in each person’s mind and everything else. Indeed, the Qur’an informs us about Allah’s infinite knowledge:

You will not attain true goodness until you give of what you love. Whatever you give away, Allah knows it. (Surah `Al Imran, 3:92)

Do you not see that everyone in the heavens and Earth glorifies Allah, as do the birds with their outspread wings? Each one knows its prayer and glorification. Allah knows what they do. (Surat an-Nur, 24:41)

And the sun runs to its resting place. That is the decree of the Almighty, the All-Knowing. (Surah Ya Sin, 36:38)

See how they wrap themselves round, trying to conceal their feelings from Him! No, indeed! When they wrap their garments round themselves, He knows what they keep secret and what they make public. He knows what their hearts contain. (Surah Hud, 11:5)

But they will never ever long for it, because of what they have done. Allah knows the wrongdoers. (Surat al-Baqara, 2:95)

You did not kill them; it was Allah Who killed them. You did not throw when you threw; it was Allah Who threw: so He might test the believers with this excellent trial from Him. Allah is All-Hearing, All-Knowing. (Surat al-Anfal, 8:17)