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TAG: Allah’s Mercy

Aspects of God’s Grace

And among His signs is that He sends forth the winds bearing good news, so that He might give you a taste of His grace, and that ships might sail at His bidding; so that you might go about in quest of some of His bounty, and that you might have cause to be grateful. We have certainly sent before you messengers to their own peoples, and they brought them clear evidence of the truth. Therefore, We inflicted punishment upon those who deliberately did evil. It is incumbent upon Us to give support to the believers. It is God who sends forth the winds so that they raise clouds, whereupon He spreads them as He wills across the skies, and causes them to break up so that you can see the rain issuing from within it. As soon as He causes it to fall upon whomever He wills of His servants, they rejoice, even though a short while ago, before it was sent down upon them, they had abandoned all hope. Behold, then, the effects of God’s grace: how He gives life to the earth after it had been lifeless! It is indeed He the One who can bring the dead back to life; for He has power over all things. (The Byzantines, Al-Room: 30: 46-50)

In this passage, the surah speaks of some of God’s signs and how they reflect His grace. God’s signs here include the winds as heralds bearing good news, sending messengers with clear signs, giving support to believers, sending rain to give life to dead land and bringing the dead back to life. This combination is very significant. All these are aspects of God’s mercy and grace, and they are all part of the laws God has set in operation. Indeed there are close links between the system of the universe, the messages of divine guidance preached by God’s messengers, and the victory granted to the believers. All these are among God’s signs, and aspects of His grace. They are important to human life, and they are closely related to the universal system.
“And among His signs is that He sends forth the winds bearing good news.” These winds herald rain. From experience, people know the winds that bring rains, which raise their hopes. “So that He might give you a taste of His grace,” with this prospect of rain, fertility and growth . “And that ships might sail at His bidding,” either with the help of rain or by causing rivers to flow and allowing ships to sail on them. Yet the ships are actually run by God’s bidding, according to the laws He operates in the universe, giving everything its qualities and functions. An aspect of this is that ships are easily carried by water and they float and move, pushed by the wind, either with or against the current. With Him everything is made to measure. “So that you might go about in quest of some of His bounty,” on your business travels, in cultivating the land, and in business exchanges. All this is part of God’s bounty, given by the One who has created everything and perfectly proportioned them all so “that you might have cause to be grateful,” for His grace is in all this. This comment at the end of the verse serves as an indication of how people should behave when they receive God’s bounty.

Reaping The Fruits Of Afflictions

Abu Sa’id and Abu Hurairah (Allah be pleased with them) reported that the Prophet (peace be upon him) said, No fatigue, nor disease, nor anxiety, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that. (Al-Bukhari and Muslim)

This world is no more than a test in which all humans are bound to face some hardships and challenges that reveal their patience and steadfastness. The forms of this test are numerous and diverse: Some people suffer poverty, some suffer physical illnesses, some live in a state of insecurity, some are deprived of their cherished and beloved ones, and still others suffer psychiatric disorders. Referring to this fact, Allah says:

And certainly, We shall test you with something of fear and hunger, loss of wealth and lives and fruits but give glad tidings to the As-Sabirun (the patient). Who, when afflicted with certain calamity say: Truly to Allah we belong, and to Him we shall return. They are those on whom are the Salawat (who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones. (Al-Baqarah, 2:155-157)

Since trials and hardships are inevitable, Islam does not let them pass by without instructing Muslims on the best course of action or by guiding them to the safest and most appropriate attitude. The Hadith reveals one dimension of Islam s recipe for successfully dealing with life’s challenges. In order to balance the negative effects posed by afflictions, Islam draws our attention to their expected fruit.

Abu Hurairah (Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, He whom Allah intends good, He makes him to suffer from some affliction. (Al-Bukhari)

Abu Hurairah (Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) said, A Muslim, male or female, continues to remain under trial in respect of his life, property, and offspring until he faces Allah, the Exalted, with no sin record. (At-Tirmidhi)

How To Hold Dialogue With The Other?

Islam is the religion of mercy, tolerance and forgiveness and many other human values. One of the values that Islam has given due attention to is dialogue. Here, I will try to shed some light on dialogue as a noble value in Islam.

Islam sees that dialogue is the golden means to know the other as Allah, praise be to Him, created people of different cultures, natures, languages and faiths and this is stated in the Holy Qur’an, “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you.” (Qur’an, 49:13)

But dialogue with the other requires patience, flexibility and open-mindedness which were clearly revealed in Prophet Muhammad’s dialogue with others even if they were idolaters and this is why Allah praises him, “It is part of the Mercy of Allah that you deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah’s) forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision put your trust in Allah; for Allah loves those who put their trust (in Him).” (Qur’an, 3:159)

Good listening is one of the principles of dialogue in Islam. It was never reported that Prophet Muhammad (peace be upon him) did not listen well to anyone. In other words, he was always an attentive listener: he was never reported to interrupt anybody even if the speaker was one of his enemies and he used to say “Have you finished, brother?” This was his way of respecting other people’s rights to express themselves.

Even if this dialogue involves an argument or debate, the Holy Qur’an advises Muslims to do that in a civilized way, “Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Lord knows best, who have strayed from His Path, and who receive guidance.” (Qur’an, 16:125)

The above verse emphasizes that dialogue with the other requires wisdom and common sense, which are basic requirements to convey the teachings and message of Allah. It can be said that Islam stresses that dialogue is the way to communicate with the other.

By: Dr. Khaled Tawfik

The Levels of Paradise

(i) Evidence that Paradise has various levels and its inhabitants will be in different categories

Paradise consists of levels, some of which are above others, and its people will be of differing levels and categories according to their position in Paradise. Allah (swt) says:

“Whoever wishes for the quick passing [transitory enjoyment of this world] we readily grant him what We will for whom We like. Then afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, [-far away from Allah’s Mercy]. And whoever desires the Hereafter and strives for it, with the necessary effort due to it, [ i.e. righteous deeds of obedience to Allah] while he is a believer [in tawheed] then such are the ones whose striving shall be appreciated, thanked and rewarded [by Allah]. To each – these as well as those – We bestow from the bounties of your Rabb. And the bounties of your Rabb can never be forbidden” [17:18-20]

Allah (swt) explains how He gives more of His bounty in this world or the next, as He (swt) wills, and His Bounty is not withheld [forbidden] from either the righteous or the sinful. Then He (swt) says:

“See how We prefer one above another [in this world] and verily, the Hereafter will be greater in degrees and greater in preference.” [17:21]

Allah (swt) explains that the differences between people in the Hereafter will be greater than the differences between them in this life, and the difference between the levels or ranks of the Hereafter is greater than the differences here in this life. Allah (swt) also differentiates between His Prophets as He does between the rest of His believing slaves. Allah (swt) says:

“Those Messengers! We preferred some to others; to some of them Allah spoke [directly]; others He raised to degrees of [honour]; and to ‘Eesa the son of Maryam, We gave clear proofs and evidence, and supported him with Ruh al-Quddus [Jibreel]…” [2:253]

and “…And indeed We have preferred some of the Prophets above others..” [17:55]

Muslim reports from Abu Hurayrah (ra) that the Prophet (saw) said “A strong believer is better and more beloved to Allah (swt) than a weak one although both are good…” and al-Bukhaari and Muslim report from Abu Hurayrah and ‘Amr ibn al-Aas that the Prophet (saw) said, “If a judge seeks to form an independent judgement [ijtihaad] and is correct, he will have two rewards; if he seeks to form an independent judgement and is wrong, he will have one reward.”

Blessing In Disguise

The only survivor of a shipwreck was washed up on a small, uninhabited island… He prayed to Allah to rescue him, and every day he scanned the horizon for help, but none seemed forthcoming. Exhausted, he eventually managed to build a little hut out of driftwood to protect himself and store his few possessions.

But then one day, after scavenging for food, he arrived home to find his little hut in flames, the smoke leaping up to the sky. The worst had happened; everything was lost. He was stunned with grief and anger.

“Allah, how could You do this to me!” he cried. (Comment; Plenty of people use such a statement – think again you should never question Allah nor object to His decree).

Early the next day, however, he was awakened by the sound of a ship that was approaching the island. It had come to rescue him.

“How did you know I was here?” asked the weary man of his rescuers. “We saw your smoke signal,” they replied.

It is easy to get discouraged when things are going badly. But we shouldn’t lose heart, because Allah is at work in our lives, even in the midst of pain and suffering. Remember, next time your little hut is burning to the ground – it just may be a smoke signal that summons the Grace of Allah. You never know when Allah is sending His mercy.

Hope In Allah

RAJAA’ (hope) is an aspect of worship. This is the type of hope a person has for Allah’s pleasure and reward along with having Iman (correct belief) and doing righteous deeds. It is waiting for Allah’s reward and seeking His pleasure. Hope is the opposite of despair. Being despaired of Allah’s Mercy is one of the major sins. Hope, however, is an act of worship beloved to Allah. Allah said in the Qur’an:

“Verily, those who have believed, and those who have emigrated (for Allah’s religion) and have striven hard in the way of Allah, all these hope for Allah’s Mercy…” (Qur’an, 2:218)

The opposite of hope is despair and hopelessness in the Mercy of Allah. Allah said:

“…Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” (Qur’an, 12:87)

And in another verse:

“…And who despairs of the Mercy of his Lord except those who are astray?” (Qur’an, 15:56)

So hope is a quality or an aspect of Tawheed, whereas despair, its opposite, is not. It is (rather) an act of disobedience. Allah mentioned in the above verses that despair is a characteristic of those who are astray and who do not believe in Him.

Extract from the Sheikh’s lecture “Enter into Islam wholeheartedly”