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If you are afraid of something. Listen to me honey, believe in your god. Just go for it! Never affair of something. Your god always there for you 💖 live the life you have 😇

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dear god, universe, anything that is out there and watches over us. why? how will i bear the pain of all my lives before this one, while also bearing the pain of existing right now? how can one human bear so much pain? why would you let me, in the first place.

please, let me wake up better tomorrow, or dont wake me at all.

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Angels, Fairies and the Unseen Forces with John Van Auken

I adore Archangel Michael, who kindly not only saved my life, when I should have died. But, he guided me to my flat right by the sea, here in Folkestone, with just 1 viewing. ThanQ dear one. I love you. God bless you! 

And I love our fey friends too! Had some fun syncs with them. xxx

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TEFSIR ibn KATHIR: Surah Mumtahinah Ayah 1-3

In the Name of Allah, the Most Gracious, the Most Merciful

Revealed in Madinah

1. O you who believe!

Take not My enemies as protecting friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves because you believe in Allah, your Lord! If you have come forth to strive in My cause and to seek My good pleasure.

You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal.

And whosoever of you (Muslims) does that, then indeed he has gone (far) astray from the straight path.

2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.

3. Neither your relatives nor your children will benefit you on the Day of Resurrection. He will judge between you. And Allah is the All-Seer of what you do.

Reason behind revealing Surah Al-Mumtahinah

The story of Hatib bin Abi Balta`ah is the reason behind revealing the beginning of this honorable Surah. Hatib was among the Early Emigrants and participated in the battle of Badr. Hatib had children and wealth in Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of Uthman. When the Messenger of Allah decided to conquer Makkah, after its people broke the peace treaty between them, he ordered the Muslims to mobilize their forces to attack Makkah, and then said, O Allah! Keep our news concealed from them.

Hatib wrote a letter and sent it to the people of Makkah, with a woman from the tribe of Quraysh, informing them of the Messenger’s intent to attack them. He wanted them to be indebted to him (so that they would grant safety to his family in Makkah).

Allah the Exalted conveyed this matter to His Messenger, because He accepted the Prophet’s invocation (to Him to conceal the news of the attack).

The Prophet sent someone after the woman and retrieved the letter. This story is collected in the Two Sahihs.

Imam Ahmad recorded that Hasan bin Muhammad bin Ali said that Abdullah bin Abu Rafi` – or Ubaydullah bin Abu Rafi` – said that he heard Ali say, Allah’s Messenger sent me, Zubayr and Al-Miqdad saying,

“Proceed until you reach Rawdat Khakh, where there is a lady carrying a letter. Take that letter from her”.

So we proceeded on our way, with our horses galloping, until we reached the Rawdah. There we found the lady and said to her, `Take out the letter.’

She said, `I am not carrying a letter.’

We said, `Take out the letter, or else we will take off your clothes.’

So she took it out of her braid, and we brought the letter to Allah’s Messenger. The letter was addressed from Hatib bin Abu Balta`ah to some pagans of Makkah, telling them about what Allah’s Messenger intended to do. Allah’s Messenger said, O Hatib! What is this?

Hatib replied, `O Allah’s Messenger! Do not make a hasty decision about me. I was a person not belonging to Quraysh, but I was an ally to them. All the Emigrants who were with you have kinsmen (in Makkah) who can protect their families. So I wanted to do them a favor, so they might protect my relatives, as I have no blood relation with them. I did not do this out of disbelief or to renegade from my religion, nor did I do it to choose disbelief after Islam.’

Allah’s Messenger (Regarding him), said to his Companions, he has told you the truth.

Umar said, `O Allah’s Messenger! Allow me to chop off the head of this hypocrite!’

The Prophet said, He attended Badr. What can I tell you, perhaps Allah looked at those who attended Badr and said,

"O the people of Badr, do what you like, for I have forgiven you.”

The Group with the exception of Ibn Majah, collected this Hadith using various chains of narration that included Sufyan bin `Uyaynah.

Al-Bukhari added in his narration in the chapter on the Prophet’s battles, “Then Allah revealed the Surah, O you who believe! Take not my enemies and your enemies as protecting friends… ”

Al-Bukhari said in another part of his Sahih, Amr (one of the narrators of the Hadith) said,

“This Ayah, (O you who believe! Take not my enemies and your enemies as protecting friends’…) was revealed about Hatib, but I do not know if the Ayah was mentioned in the Hadith (or was added as an explanation by one of the narrators).”

Al-Bukhari also said that: Ali bin Al-Madini said that Sufyan bin `Uyaynah was asked, “Is this why this Ayah, (O you who believe! Take not my enemies and your enemies as protecting friends’…) was revealed”

Sufyan said,

“This is the narration that I collected from `Amr, I did not leave a letter out of it. I do not know if anyone else memorized the same words for it.”

The Command to have Enmity towards the Disbelievers and to abandon supporting Them

Allah’s statement,

O you who believe! Take not My enemies and your enemies as protecting friends showing affection towards them, while they have disbelieved in what has come to you of the truth, refers to the idolators and the disbelievers who are combatants against Allah, His Messenger and the believers. It is they whom Allah has decided should be our enemies and should be fought.

Allah has forbidden the believers to take them as friends, supporters or companions.

Allah the Exalted said in another Ayah, O you who believe!

Take not the Jews and the Christians as protecting friends; they are but protecting friends of each other. And if any among you takes them (as such), then surely, he is one of them. (5:51)

This Ayah contains a stern warning and a sure threat.

Allah the Exalted said,

O you who believe!

Take not as protecting friends those who take your religion as a mockery and fun from among those who received the Scripture before you, nor from among the disbelievers; and have Taqwa of Allah if you indeed are true believers. (5:57)

O you who believe!

Take not for protecting friends disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? (4:144)


Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His punishment). (3:28)

This is why Allah’s Messenger accepted Hatib’s excuse when he said that he only wanted to have a favor on the Quraysh, because of the property and family members he left behind in Makkah.

Allah’s statement, and have driven out the Messenger and yourselves (from your homeland), follows His encouragement to fight against them and to avoid being their supporters. This is because they expelled the Messenger and his Companions on account of their hatred for Tawhid and worshipping Allah alone in sincerity.

This is why Allah the Exalted said, because you believe in Allah, your Lord!

meaning, `your only fault is that you believed in Allah, Lord of all that exists.’

Allah the Exalted said in other Ayat, And they had no fault except that they believed in Allah, Almighty, Al-Hamid! (85:8)


Those who have been expelled from their homes unjustly only because they said: “Our Lord is Allah.” (22:40)

Allah said,

If you have come forth to strive in My cause and to seek My good pleasure.

Allah says, `if you are as described here, then do not take the disbelievers as supporters. If you migrated in Jihad for My cause and for seeking My pleasure, then do not take My enemies and your enemies as protecting friends, after they expelled you from your homes and property in rage against you and rejection of your religion.’

Allah’s statement,

You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal.

Allah asks, `do you do this while I know the secrets of the hearts, the intentions and all apparent things,’

And whosoever of you does that, then indeed he has gone astray from the straight path. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, meaning, `if they gain the upper hand over you, they would use every type of harm in their disposal to hurt you in words and action,’ and they desire that you should disbelieve.

meaning, `they are eager that you do not earn any good. Therefore, their enmity to you is outward and inward, so how can you become supporters of this type of people?’ This also encourages the enmity.

Allah’s statement,

Neither your relatives nor your children will benefit you on the Day of Resurrection. He will judge between you.

And Allah is the All-Seer of what you do.

means, `your family relations will not benefit you with Allah if Allah decided to cause harm your way. Your relations will not benefit you if you please them with what angers Allah.’

Those who agree with their family being disbelievers in order to please them will have earned loss and failure and their deeds will be rendered invalid. Their relation will not benefit them with Allah, even if their relation was with a Prophet.

Imam Ahmad recorded that Anas said that a man said,

“O Allah’s Messenger! Where is my father”

He said, In the Fire.

When the man went away, the Prophet called him back and said: Verily, my father and your father are in the Fire.

Muslim and Abu Dawud also collected this Hadith.

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(1) One kind of talk is always beneficial, 

(2) one kind of talk is always harmful, 

(3) one kind of talk is mixed with harm and benefit. 

(4) and one kind of talk has got no harm or benefit. 

As to the talk which is always harmful, it is essentially necessary to remain silent therefrom. As to the talk which is mixed with harm and benefit, it is necessary to remain silent therefrom. The talk which has got no benefit or harm is useless. Three fourths of the talk of fourth kind are useless except only the remaining one-fourth. There is fault in this one- fourth also as it can not be distinguished whether there is therein any secret show, back-biting, excessive talk etc. 

The Prophet said : He who remains silent gets salvation.


(1) Unnecessary talk: The best condition is to save the tongue from back-biting, falsehood, show, quarrels, disputes etc. There are such words, therein which are not beneficial and which do harm to others. If you hold useless talk, you lose time and you shall have to render accounts for useless talks. If you are engaged in thoughts about God by giving up useless talks, God’s inspiration may suddenly come in your soul. If you read Tasbih, Tahlil and other invocations in lieu of useless talks, it is better for you. If a man remains busy in lawful things after giving up Zikr of God, it does not do him any benefit, because even though he does not commit any sin, he is in loss as he loses the merits of God’s remembrance. The silence of a believer is good thought, the sight of a believer is a sermon and the talks of a believer are nothing but remembrance of God. This is the basis of a man’s wealth. When he spends his words without necessity and does not acquire virtues for the next world, be spoils the basis of wealth. The adorment of Islam of a man is to give up what does not do any benefit to him. Another Hadis of a more harsh nature has come in this connection. Hazrat Anas reported : A young man was martyred at the battle of Uhud. We found then on his belly stones tied up. It seemed that he had tied up the stone for preventing hunger. His mother was saying : 0 darling, you have entered paradise with a cheerful mind. Then the Prophet said Who will inform you whether he held useless talk or was miserly regarding a matter which did not do him any harm.“ It means that accounts of such small matters will also be taken in the next world.

There is another Hadis that the Prophet went once to see Ka'ab who was in sick-bed. His mother said when he expired : Ka'ab, there is paradise for you. 

The Prophet said : Who will inform you whether Ka'ab uttered such words of which he had no necessity or was miserly with such a thing which was not necessary for him. 

The Prophet once said : The man who will come now by the door is an inmate Qf paradise. Then it was seen that he was Abdullah-b- Salam. The companions gave him the good news and asked him : What good works have you got for which you have gained this rank ? He said : I am very weak. I pray to God for sound soul and for giving up of what is not necessary for me. Hazrat Abu Zarr said: The Prophet once said to me: Shall I not give clue to you to such an action which is light for body but heavy in the Balance ? I said : Yes, Prophet of God. He said : Silence, good conduct and giving up unnecessary things.

Hazrat Ibn Abbas said : To me, five things are dearer than saving money.

 (1) I give up such talk as is of no use to me as it is unnecessary and I am not safe from the fear of its sin. 

(2) I don’t utter such word as is not useful to me until I find suitable place for it as there is harm in many useful talks if they fall in improper places. 

(3) 1 don’t argue with the man who is patient and with the fool, because if I argue with the patient man, it incites him to anger, and if I argue with a fool, he gives me trouble, 

(4) As I like that my friend will speak of me in my absence, so I like that I shall speak of him when he remains absent from me. As I like that my friend should forgive me, so I like that I should treat well with him. 

(5) I should do an action like the action of the man who knows that he will get rewards for good deeds and punishment for sins. Loqman was once asked : What is you wisdom. He said I don’t ask what I know and I don’t utter what does not do me any benefit. Hazrat Omar said: Don’t dispute about what is unnecessary. Keep your enemy distant from you and be careful of all persons. except faithful friends. Without God fear, nobody can become a faithful friend. Don’t keep company with the sinners as there is fear that you may commit sins. Let them not enquire about your secrets. Consult with the God fearing people in all your affairs.

Useless talks are such talks which, if uttered, donot cause any benefit and do not do harm in this world and in the next. 

There are three reasons for not holding useless talks-

(1) to be eager to know of which there is no necessity, 

(2) to enjoy talk with one with the object of loving him and 

(3) to pars time with useless talks. The remedies of these three things are the following. The remedies are based on knowledge and action. It must be understood that death is standing in front and that every word uttered will be accounted for. Every breath is a valuable asset. This is the medicine based on knowledge. The remedy based on action is to adopt silence.

(2) Second Harm of Tongue: The second harm is excessive. talk. This means to utter such words as are of no use and to hold such talks as are of no use. Necessary talks can he held in short. If one sentence is sufficient, second sentence is unnecessary, thought it has got no sin. The sage Ata said : Your predecessors used to hate’ too much talks. They used to consider talks as superfluous except talks on the Quran, Sunnah of the Prophet, enjoying good and forbidding evils and necessary talks for earning livelihood. 

The Quran says : There is careful guard of what he utters-50; 18. 

There is no limit of superfluous talks, but there is no good in most of their secret talks except in the talk of one who enjoins charity or good deeds to make compromise between men. 

The Prophet said : His is blessed who restrains his tongue from superfluous talks and spends out of his excess wealth. Hazrat Hasan Basari said : He who talks much talks much falsehood. The sins of one who has got enormous wealth are great. He whose conduct is bad punishes his soul. Once a man came to the Prophet and praised him much. 

The Prophet said There is nothing between them which can prevent your words. He said : Nothing worst has been given to man tan long talk. The sage Ibrahim said : Two conducts destroy a man-enormous wealth and too much talks.

(3) Third harm of tongue: This is useless talk in untrue matters and to spend talks in actions of sins : for instance to state the beauties of a woman, to tell about assembly of drinking wine, to praise the sinners, to discuss the some forts of the rich, to narrate the oppressions of the kings and rulers. These are all unlawful talks. To hold unnecessary talks and to talk much about necessary things should be given up though they are not unlawful. So don’t hold talk except on good of this world and the next. 

The Prophet said : A man may hold such God pleasing talk the result of which may not be known to him but God writes His pleasure therefor up to the resurrection day. A man can hold such talk to displease God of which the result may not be known to him but His displeasure therefor may be written for him up to the resurrection day. 

The Prophet said : A man utters such a word which excites laughter of the people of an assembly and he throws himself thereby to such distance as that of the polestar. He also said : The man who holds useless talks about sins for most part of time will be a great sinner not he resurrection day. This is supported by the following verse : We used to hold useless talks with the talkers God then revealed : Don’t mix with them till they hold other talks or else you will be like them. Another harm of tongue is quarrels and siputes which are unlawful. 

The Prophet said : Don’t quarrel with your brother, don’t but jokes with him and don’t break promise with him. He said : Give up protestas you will to understand its contrivance and you will not be safe from its dangers. He who keeps away from disputing a false thing will have a place built for him in the middle of paradise. 

The Prophet said : The first thing which my Lord promised me and the first thing which He prohibited me is idol worship and to dispute with the people after drinking wine. He also said : God does not misguide a people after they are guided except for quarrels and disputes. He said : The faith of one not known does not give up dispute knowing his opinion as true. 

He said : The faith of a man is known who has got in him six qualities-

(1) to fast in summer, 

(2) to strike with sword the enemies of God, 

(3) to pray in haste in days of tempeat, 

(4) to bear patience in dangers and difficulties, 

(5) to complete ablution even against will, 

(6) and to give up quarrel knowing it to be true. 

Hazrat Jubair said once to his son : Don’t dispute with the people about the Quran, as you will not be able tq make them under and. Hold fast to the ways of the Prophet. Caliph Omar-b-Abdul Aziz said : He who presents his religion with the object of making quarrels, changes his opinion most. A certain wise man said God does not misguide a people after guidance except for quarrels and disputes. imam Malek said : To dispute about religious mattes does not appertain to religion. He said : Dispute makes the heart hard and generates hatred. Luqman said to his son : Don’t dispute with the learned. If there is dispute with anybody, it is compensated by two rak'ats of prayer. 

Hazrat Qmar said : Don’t acquire knowledge for three objects-

(1) to dispute by learning, 

(2) to take pride by learning, 

(3) and to show learning to the people. 

Don’t give up learning for three reasons-

(1) to feel shame to acquire learning, 

(2) to get leisure for renunciation of the world, 

(3) and to remain satisfied with ignorance.

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You never said I’m leaving,
You never said goodbye.
You were gone before I knew it, 
And only God knew why.

A million times I needed you,
A million times I cried.
If love alone could have saved you,
You never would have died.

In life I loved you dearly,
In death I love you still.
In my heart you hold a place,
That no one could ever fill.

It broke my heart to lose you,
But you didn’t go alone.
For part of me went with you,
The day God took you home.

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me too dude IT HAS NO BUSINESS BEING THAT SCARY there is no reason for it. distressing. disturbing. zero payoff for sitting thru it except that u think abt houses having giant ghostly organs and bodies being buried in unfinished basements and old people dying on the front lawn bc you scared them and no adults will help you because theyre all either creepy or stupid, HOPE U LIKED THIS, TARGET AUDIENCE OF CHILDREN

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Behold, My Kingdom comes, and My will shall be done on earth as in Heaven. Even as I had purposed it from the beginning, so shall it be done to this generation. For My throne is set high above the highest heavens, and the earth is but a footstool set beneath My feet. FOR I AM THE LORD! YAHUWAH IS MY NAME!

Therefore, let the enemies of The Lord be gathered! Let them be gathered together in one place for judgment! Let the hills melt in the heat of My wrath, and the mountains crumble under the weight of My fury!… LET THE WHOLE EARTH BE BOWED DOWN! - Until everything high and lofty is brought down, and every stronghold of man is broken and collapses with a great crash! Until every nation is plowed like a field and every city is left in ruinous heaps! Says The Lord.

Thus says The Lord: Cut down the trees and lay the forest bare! Let neither stump nor root be left in it! Break off the branches and destroy every vine! For the vine of man is wickedness, and the stronghold of man a dwelling place of evil. Behold, the pillar of man is a tree of abomination! His every branch bears only diseased fruit, infecting the masses! For his roots plunge ever deeper into darkness, that he might secure his place and gain strength in his rebellion against The Lord!
Therefore, I must remove My sheep and gather up every lamb, and destroy all these kingdoms of men!… NO MORE shall My sheep be hurt by all these briers and thorns! NO MORE shall they become entangled! NO MORE shall My lambs be given up to the slaughter, O most wicked generation! NO MORE shall My beloved be made subject to you! For I must call My children home, that they may be with Me where I am.


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