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asma-al-husna · 41 minutes ago
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Allah calls Himself Al-Qadeer— The Powerful— on one occasion in the Quran. Al-Qadeer is the One with complete power. He is the One who decrees; He simply says, Be! and it is.  Al-Qadeer needs no means to do anything!
The Powerful, The All-Capable
Qadeer comes 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 ordain and the fourth is to prevail.
This root appears 132 times in the Quran in 11 derived forms. Examples of these forms are yaqdiru (“he has power”), qaddarnaa (“we have decreed”), al-qadr (“of power”) and qaadirun (“is Able”).
Allah ‘azza wajal refers to Himself with the nominal qadeer 45 times in the Quran, of which one mention is Al-Qadeeru, The Powerful.
Linguistically qadeer, qaadir, and muqtadir are all derived from the root qaaf-daal-raa and all of them demonstrate that power is established as an attribute of Allah and that He has absolute Power. He is the One who is capable of doing everything, who has perfect power over the creation, who measures everything with perfection, and who is the One who decrees all that was, is, and will ever be. His ability combined with His infinite Knowledge makes Him Al-Qadeer and Al-Aleem!
Al-Qadeer Himself says: . . . Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent [Quran, 30:54]
. . . Blessed is He in whose hand is dominion, and He is over all things competent [Quran, 67:1]
… If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that [Quran, 4:133].
Power and Mercy
Al-Qadeer has the power to replace a whole nation with another one in whatever way He wants. With His power He can make large pieces of the earth lifeless and at the same time grant or withhold great amounts of possessions from whomever He wills.
Just as the power of His punishment is unparalleled, so is His power to grant mercy to His sincere slaves. As a reward for their patience, certainty of faith, and trust in Him, Al-Qadeer uses His power to help His servants out of difficulties.
We find beautiful examples of His power in saving Ibrahim ‘alayhi sallam from the fire, Yunus ‘alayhi sallam from the belly of the fish, Yusuf ‘alayhi sallam from the well, and the other innumerable moments He helps, relieves, saves, and comforts His servants throughout their lives.
How Can You Live By This Name?
1. Know that everything is predestined.
How often have you been upset because you’ve lost money, possessions, or a job? Some even respond immediately by asking, Why me? What did I do wrong?
Remind yourself in good and bad times of the following powerful hadith and let it increase you in tawakkul (reliance) upon Al-Qadeer at all times! The Prophet salallahu ‘alayhi wa sallam said: Know that even if the whole community were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. [At-Tirmidhee]
Cure your heart from rancor and envy by believing that all affairs are by the decree of Al-Qadeer!
2. Be content.
Follow the pious predecessors by striving to be content with the decree of Al-Qadeer. This means that you realize that everything that happens to you is pre-destined but also that you try to not feel any bitterness when you are tested.
Rida (contentment) is the praiseworthy station of not only recognizing, but also being pleased with the decree of Allah. Don’t ever let your love for Al-Qadeer decrease when something doesn’t go your way! Contentment is the greatest door that one enters to Allah, It is the source of tranquility for the worshiper and paradise on earth. Whoever does not enter it will not enter the Paradise in the Hereafter [Ibn Taymiyyah]
3. Pray istakhaarah.
Whenever you have a decision to make, no matter how big or small, consult Al-Qadeer and ask Him to choose what is best for you and your deen, in this life and in the Hereafter, by praying the sunnah istakhaarah prayer.
4. Say alhamdulillah.
It’s easy to say alhamduilliah when good happens to you, but we should also praise Al-Qadeer when we go through hardship. Next time you are tested, say alhamdulillah from your heart and mean it, and inspire others to do so!  Alhamdulillah ‘alaa kulli haal – all praise belongs to Allah in any case or siltation, no matter what He decrees!
5. Express your need to Al-Qadeer.
By nature we love those who are competent. For example, when you are weak you desire the protection of someone who is strong. Know that Al-Qadeer can make everything happen by His Power, so ask Him. Seek refuge in Him for protection, ask Him to cure your heart, and know that there is no limit to His power.
Only Al-Qadeer is able and fully capable to give you a way out of every difficulty. The Prophet salallahu ‘alayhi wa sallam said, If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not. [Abu Dawud]. So increase your istighfaar (seeking forgiveness) by saying astaghfirullah.
Wallahu ta’alaa ‘alem.
O Allah, Al-Qadeer we know that Your power is perfect.  Adorn us with patience and contentment with your decree and help us inspire others to do so. Help us to turn to You and to consult You in big and small matters, and enable us to seek Your forgiveness in abundance. Ameen!
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hatiragulzaman · an hour ago
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Şehir ahalisinden de münafıklıkta işi ileri götürenler vardır ki, onları sen bilmezsin, Biz biliriz. Biz onları iki kere azaba uğratacağız; ondan sonra da pek büyük bir azaba sevk olunacaklardır.
Tevbe Suresi [101]Ayet
Onlar elbise giydirilmiş kereste gibidir.Münâfikûn Suresi [4]Ayet. .
Adamın biri Huzeyfe’ye (ra) : ‘Münafık olmamdan korkuyorum’ demişti. O, adama şöyle dedi:
Eğer münafık olsaydın, münafık olmaktan korkmazdın. Çünkü münafık, nifaktan emin olan kimsedir!.
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hatiragulzaman · an hour ago
Allaj seni özgür yaratmışken başkalarına köle olma
HzAli kv
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hatiragulzaman · 2 hours ago
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Zanlarını, yargılarını, önyargılarını ve dahi bütün genellemelerini
koy bir çuvala ve hepten terk et.
Gıybet etme sakın,
bil ki dedikodu denilen şey mıknatıs gibi kötü enerji çeker.
Kimsenin aleyhine konuşma,
uzaktan atıp tutma, insanları kem dille yargılama, bil ki yanılırsın.
Birini ne kadar çok aşağılar yahut dışlarsan,
onun durumuna düşme ihtimalin o kadar artar.
Kainatın matematiğidir.
Bir koyar, bir alır insan. Bilmeden kendi hesabını dürer ”
~hz.Şems-i Tebrizi~
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imamgazzali · 2 hours ago
There are several causes of evil end at death, such as establishment of innovation, hypocrisy, pride etc. For this reason, the companions feared hypocrisy most. Hazrat Hasan Basari said: Had I known that I am free from hypocrisy, it would have been dearer to me than all the things over which the sun shines. The signs of hypocrisy are fany. 
The Prophet said : He Who has got four things in him is called a hypocrite even though he prays, fasts and thinks that he is a Muslim-
(1) to speak falsehood when he speaks, 
(2) to break promise, 
(3) to break trust when he is entrusted and 
(4) to do wrong at the time of dispute (or to break trust after contract. 
The companions and their followers gave such an interpretation of hypocrisy that nobody is safe from it. The saint Hasan Basri said : The meaning of hypocrisy is to make difference between open and secret matters, that the tongue and heart are not the same and' the inner and outer things are not the same. The companions of the Prophet used to say : You commit such sins which are more insignificant to you than a hair, but we considered them as great sins at the time of the Prophet. A certain companion said : The signs of hypocrisy are to bate which a man does and which he does, to love one who does an oppresive act and to get dissatisfied with truth. Huzaifa once heard a man rebuking the tyrant Hajjaj and said to him : Do you think that if Hajjaj would have been present here, you could have rebuked him ? He said : I could not have 'rebuked him. Huzaifa said : We considered it a hypocrisy at the time of the Prophet. Hazaifa was an expert in the matter of hypocrisy.
The are two conditions of ultimate end. 
One of them is greater then the other: If the greater thing becomes strong at the time of death, there is danger. 
The second thing is below the first. In this condition, love of the world becomes strong and punishment becomes due. If the hearts of believer is sound and turns away from the attachment of the world, the fire of Hell tells him : believer, take rewards as your light extinguished my flame. 
The second cause is weakness of the original faith and attachment of the world over mind. 
God says : Say : If your parents, your children, your brothers, your wives, your relatives, your wealth which you hoard, your merchandise, slothness of which you fear and your abode which gives pleasure to you are more loved by you than God and His Messenger and fighting in His way, then wait till God comes with His order-9:24. 
Second condition of ultimate end: In this condition, there are two stages one stage is many sins with strong faith and another stage is few sins with weak faith. What man loves comes before his mind at the time of his death. If his love is strong for divine service, God's obedience will become more dear to him at that time if his love is strong for sins, those will come to him at that time. He who commits sins off and on, remains, aloof from this danger. He who does not commit any sin, remains far distant from this danger. This can be understood from dreams. Man dreams such thing which he is accustomed to do. He who comes of age will not see in dream the actual act of coition if he did not do that previously. This is contrary in the case of one who did the act of coition. Death is like sleep. Everything becomes vivid at the time of death. The dreams of virtuous men are opposite to those of the sinners as things which are uppermost in the minds of the former are contrary in the minds of the latter. If one does good works continually and keeps his mind for long from evil thoughts, they become of his habits and they become principal things at the time of his death. He courts death upon a thing which he used to do and he will be resurrected upon that condition.
A curry seller was taught to recite at the time of his death the Kalema. Shahadat but he was saying five, six. Thus he was engaged in counting before his death. A certain A'ref said : Arsh is a valuable jewel. Its light sparkles. The condition in which a man remains is reflected in Arsh. When the swoon of death comes that reflection is disclosed to him. Similarly his picture will come out on the Resurrection Day. A sleeping man can know what will happen in future from the Guarded Tablet (Lauhe Mahfuz). This is reflected in true dreams. So fear of ultimate end is great. The saint Sahal Tastari said : I saw in dream that I entered Paradise. I saw there about 300 Prophets and asked them : What was the most fearful of all the fearful things which you saw in the earth ? They said : Evil end. Sudden death is not good. There is such a condition in sudden death when evil becomes strong and rules over the heart. About martyrdom, it has been said that at that time soul comes out in such a condition that the heart does not contain except love. Such a man stands in the row of fight after giving up all connections in the world. He then purchases the next world in exchange of the world as 
God said : God purchased from believers their lives and properties in exchange of Paradise for them-9 : 111. 
If he entertains any thought about victory, booty, heroism or power, he does not gain that state of martyrdom.Now it is clear to you about the evil end and its causes. So be prepared for good state at the time of your death, engage yourself in the divine service of Lord, remove your attachment for the world save your limbs from sins and save your mind from evil thoughts. Try for these things, so that your mind may be pure. The present breath may be your last breath. So don't put off anything when you sleep. Sleep in pure state and remember God. What is uppermost in your mind at the time of sleep remains uppermost at the time of getting up from bed. Death and resurrection are like going to sleep and getting up from bed. Similarly the state of mind in which you go to sleep will remain when you get up. Believe it as sure. If you have not attained the fortune of seeing it with your deep inner sight, you will remain in great anxiety. Men are in loss except the learned. The learned also are in loss except those who are engaged in good works. They are also in loss except those who work sincerely and they shall be also in difficulty except those who remain satisfied in the world with only what is necessary for them.
What is necessary for you in the world is food, cloth and abode. Everything else is unnecessary. Food is necessary in such quantity as can keep your backbone erect and save your life. So you should take such quantity of food. You should not desire food more than what you wish to give out as urine and stool, as there is no difference in taking food in and letting it out. Both are necessary. Your Taqwa or God fear is expressed in three things, time, quantity and kinds of food. Regarding time of food it is sufficient to take food once in 24 hours and its quantity shall not be more than one third of your stomach. Don't search for tasteful and rich dishes. If you can adopt these three things, you will be able to give up doubtful foods and you will then get peace by eating lawful foods.
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riyad-as-salihin · 3 hours ago
Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 56
Chapter: Charity on behalf of the Deceased and Praying for him
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him." [Muslim].
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sunanibnmajah · 3 hours ago
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2037
It was narrated from 'Aishah that:
'Amrah bint Jawn sought refuge.with Allah from the Messenger of Allah (ﷺ) when she was brought to him (as a bride) He said: "You have sought refuge with Him in Whom refuge is sought." So he divorced her and told Usamah or Anas to give her, a gift of three garments of white flax.
Sunan Ibn Majah, The Chapters on Divorce, Hadith 2037/2089
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dailytafsirofquran · 4 hours ago
Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 19-20
In the Name of Allah, the Most Gracious, the Most Merciful.
19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. ButAllah ever encompasses the disbelievers.
20. The lightning almost snatches away theirsight, whenever it flashes for them, they walk therein, and when darkness covers them, they stan.d still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.
Another Parable of the Hypocrites
Allah says,
Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are, (Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn Abbas, and several other Companions have confirmed as well as Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ata, Al-Hasan Al-Basri, Qatadah, Atiyah Al-Awfi, Ata Al-Khurasani, As-Suddi and Ar-Rabi bin Anas.
Ad-Dahhak said "It is the clouds."
However, the most accepted opinion is that; it means the rain that comes down during, (darkness), meaning, here, the doubts, disbelief and hypocrisy.
*(thunder), that shocks the hearts with fear.
The hypocrites are usually full of fear and anxiety, just as Allah described them, They think that every cry is against them. (63: 4)
They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush. (9:56-57).
*(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites.
Allah said,
They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. meaning, their cautiousness does not benefit them because they are bound by Allah's allencompassing will and decision.
Similarly, Allah said, Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud! Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind! (85:17-20)
Allah then said,
The lightning almost snatches away their sight, meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith.
Also, Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah, "The Qur'an mentioned almost all of the secrets of the hypocrites.''
Whenever it flashes for them, they walk therein, Ali bin Abi Talhah narrated that Ibn Abbas said, "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''
Similarly, Allah said,
And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that. (22:11)
Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still, Muhammad bin Ishaq reported that Ibn Abbas said, "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion.''
This was also said by Abu Al-Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi bin Anas and As-Suddi, who narrated it from the Companions, and it isthe most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith.
Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said, On the Day when the hypocrites _ men and women _ will say to the believers: "Wait for us!
Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'' (57:13)
Allah described the believers, On the Day you shall see the believing men and the believing women _ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise). (57:12)
The Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records _ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us (and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely) and grant us forgiveness. Verily, You are Able to do all things.'' (66:8)
Ibn Abi Hatim narrated that Abdullah bin Mas`ud commented on, (Their Light will run forward before them),
"They will pass on the Sirat, according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.''
Ibn Abi Hatim also reported that Ibn Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished.
When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,  (Our Lord! Keep perfect our Light for us).''
Ad-Dahhak bin Muzahim said,
"On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,  (Our Lord! Keep perfect our Light for us).''
Types of Believers and Types of Disbelievers
Consequently, there are several types of people.
* There are the believers whom the first four Ayat (2:2-5) in Surah Al-Baqarah describe.
* There are the disbelievers who were described in the next two Ayat.
* And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surah An-Nur. Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance.
Allah said,
As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)
Allah then gave the example of ignorant disbelievers, simple in their ignorance.
He said;
Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers.
Allah mentioned these two groups in the beginning of Surah Al-Hajj, And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil), (devoid of every kind of good). (22:3)
And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah). (22:8)
Furthermore, Allah has divided the group of the believers in the beginning of Surah Al-Waqi`ah and at the end. He also divided them in Surah Al-Insan into two groups,
* the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and
* Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories,
* the near ones and
* righteous.
Also, the disbelievers are of two types,
* advocates and
* followers.
In addition, the hypocrites are divided into two types,
* pure hypocrites and
* those who have some hypocrisy in them.
The Two Sahihs record that Abdullah bin Amr said that the Prophet said,
Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up.
* Whenever he speaks, he tells a lie.
* Whenever he makes a covenant, he proves treacherous.
* Whenever he is entrusted, he breaches the trust.
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Types of Hearts
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said,
The hearts are four (types):
* polished as shiny as the radiating lamp,
* a sealed heart with a knot tied around its seal,
* a heart that is turned upside down and
* a wrapped heart.
As for the polished heart, it is the heart of the believer and the lamp is the light of faith.
The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it.
As for the wrapped heart, it is a heart that contains belief and hypocrisy.
The example of faith in this heart, is the example of the herb that is sustained by pure water.
The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart.
This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things.
Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, (And if Allah willed, He would have taken away their hearing and their sight),
"Because they abandoned the truth after they had knowledge in it.''
Certainly, Allah has power over all things.
Ibn Abbas said,
"Allah is able to punish or pardon His servants as He wills.''
Ibn Jarir commented,
"Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''
Ibn Jarir and several other scholars of Tafsir stated that; these two parables are about the same kind of hypocrite. So the `or' mentioned in, (Or like a rainstorm from the sky) means `and', just as the Ayah, (And obey neither a sinner or a disbeliever among them).
Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.'
According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.'
The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated.
For instance, Allah mentioned these types in Surah Bara’h when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar.
For instance, Allah gave two examples in Surah An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until, (Or (the state of a disbeliever) is like the darkness in a vast deep sea), (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance.
Allah knows best.
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hazrevat · 4 hours ago
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onay kodu sana girsin ya şerefsiz yollamıyosun ki
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risaleinurespanol · 4 hours ago
TAFSIR: Risale-i Nur: La Collección de Palabras: Palabra Treinta y Uno: La Parte 19
Nuevamente viene a la mente que tú dirías: “Según el criterio racional, ¿no es imposible atravesar una distancia de miles de años en sólo algunos minutos?”
A lo que responderíamos: Los movimientos del arte del Creador Glorioso varían absolutamente. Por ejemplo, se sabe que tan diferentes son las velocidades de la luz, la electricidad, el espíritu y la imaginación, y la del sonido. Y, como se estableció por la ciencia, las velocidades del movimiento de diferentes planetas son tan diferentes que deja a la mente atónita.
¿Entonces cómo parecería contrario a la razón el movimiento a la velocidad del espíritu de su cuerpo sutil, que siguió su espíritu exaltado durante el Ascenso?
Además, a veces sucede que al dormir por diez minutos estás sujeto al equivalente de un año de estados diferentes. E incluso si las palabras que se hablaron o se oyeron durante un sueño que dure un minuto se juntaran, para que fueran dichas u oídas en el mundo real se necesitaría un día o incluso más. Eso significa que un solo período de tiempo es relativo; puede parecer como un día para una persona y como un año para otra.
Considera el significado de esto por medio de una comparación. Imaginemos un reloj que mide la velocidad del movimiento mostrado por el ser humano, por balas de cañón, por el sonido, la luz, la electricidad, el espíritu y la imaginación. El reloj tiene diez manecillas. Una muestra las horas mientras que otra cuenta los minutos en una esfera sesenta veces más grande. Otra manecilla cuenta los segundos en una esfera sesenta veces más grande que la previa, y aún las otras, cada una, cuentan regularmente las fracciones decrecientes a una décima de segundo en amplias esferas que regularmente aumentan sesenta veces.
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risalei-nur · 5 hours ago
The Words - The Tenth Word - Part 35
TENTH TRUTH: The gate of Wisdom, Grace, Mercy, and Justice, the manifestation of the Names the All-Wise, the All-Munificent, the All-Just, and the All- Merciful. The Majestic Owner of all existence displays such manifest wisdom, evident grace, overwhelming justice, and comprehensive mercy in this impermanent world, transitory testing ground, and unstable display hall of the earth. Is it conceivable that He would not have permanent abodes with immortal inhabitants residing in everlasting stations in His visible and invisible, corporeal and incorporeal realms ad so He would allow that all these realities of wisdom, grace, mercy, and justice to decline into nothingness?
Would the All-Wise choose us to receive His direct and universal address; make us a comprehensive mirror to Himself; let us taste, measure, and get to know the contents of His treasuries of Mercy; make Himself known to us with all His Names; love us and make Himself beloved by us—and then not send us to an eternal realm, an abode of permanent bliss, and make us happy therein? 
Would He lay on every being, even a seed, a burden as heavy as a tree, charge it with duties as numerous as flowers, and appoint to it beneficial consequences as numerous as fruits, while assigning to them purposes that are relevant only here? Why would He restrict His purpose to this worldly life, something less valuable than a grain of a mustard seed? 
Would it not be more reasonable for Him to make beings in this world as seeds for the immaterial world of meanings and essences, where the true meanings of everything here will be manifested, and as a tillage for the Hereafter, where they will yield their true and worthy produce? 
Would He really allow such significant parades and performances (as we witness) to be purposeless, void, and futile? Why would He not employ them for the sake of eternity in the Eternal, Immaterial World of Meanings and Essences, so that they might reveal their true purposes and fitting results there?
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-tawakkul- · 5 hours ago
HADITHS ON SPIRITUALITY: 33. Avoiding Extravagance with Guests and Serving them What is Available
Muhammad ibn Muhammad ibn Ya’qub al-Hafidh apprised us that Muhammad ibn Sa’id ibn Imran told us that Ahmad ibn Abdullah ibn Zeyad al-Iyadi told us that Musa ibn Muhammad al-Sukkari told us that Baqiyya ibn al-Walid said that Isma’il ibn Yahya al-Taymi told us, on the authority of Mis’ar, on the authority of Amr ibn Murra, on the authority of Abu al-Bakhtari, who said:
We visited Salman al-Farisi in al-Mada’in. He brought us bread and fish and said, “Eat. The Messenger of Allah disallowed extravagance, and were it not for this, I would have certainly made extravagant preparations for you.”
1 Al-Hakim narrates a similar hadith in al-Mustadrak and said, “It has an authentic chain of narrators but they did not narrate it.”
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nashidhaimuhamadi · 5 hours ago
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