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duothelingo · 18 days

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THE OPENING (al-Fatihah) 1. In the name of Allah, the Gracious, the Merciful. 2. Praise be to Allah, Lord of the Worlds. 3. The Most Gracious, the Most Merciful. 4. Master of the Day of Judgment. 5. It is You we worship, and upon You we call for help. 6. Guide us to the straight path. 7. The path of those You have blessed, not of those against whom there is anger, nor of those who are misguided. 2. THE HEIFER (al-Baqarah) In the name of Allah, the Gracious, the Merciful 1. Alif, Lam, Meem. 2. This is the Book in which there is no doubt, a guide for the righteous. 3. Those who believe in the unseen, and perform the prayers, and give from what We have provided for them. 4. And those who believe in what was revealed to you, and in what was revealed before you, and are certain of the Hereafter. 5. These are upon guidance from their Lord. These are the successful. 6. As for those who disbelieve—it is the same for them, whether you have warned them, or have not warned them—they do not believe. 7. Allah has set a seal on their hearts and on their hearing, and over their vision is a veil. They will have a severe torment. 8. Among the people are those who say, “We believe in Allah and in the Last Day,” but they are not believers. 9. They seek to deceive Allah and those who believe, but they deceive none but themselves, though they are not aware. 10. In their hearts is sickness, and Allah has increased their sickness. They will have a painful punishment because of their denial. 11. And when it is said to them, “Do not make trouble on earth,” they say, “We are only reformers.” 12. In fact, they are the troublemakers, but they are not aware. 13. And when it is said to them, “Believe as the people have believed,” they say, “Shall we believe as the fools have believed?” In fact, it is they who are the fools, but they do not know. 14. And when they come across those who believe, they say, “We believe”; but when they are alone with their devils, they say, “We are with you; we were only ridiculing.” 15. It is Allah who ridicules them, and leaves them bewildered in their transgression. 16. Those are they who have bartered error for guidance; but their trade does not profit them, and they are not guided. 17. Their likeness is that of a person who kindled a fire; when it illuminated all around him, Allah took away their light, and left them in darkness, unable to see. 18. Deaf, dumb, blind. They will not return. 19. Or like a cloudburst from the sky, in which is darkness, and thunder, and lightning. They press their fingers into their ears from the thunderbolts, in fear of death. But Allah surrounds the disbelievers. 20. The lightning almost snatches their sight away. Whenever it illuminates for them, they walk in it; but when it grows dark over them, they stand still. Had Allah willed, He could have taken away their hearing and their sight. Allah is capable of everything. 21. O people! Worship your Lord who created you and those before you, that you may attain piety. 1 2. THE HEIFER (al-Baqarah) 22. He who made the earth a habitat for you, and the sky a structure, and sends water down from the sky, and brings out fruits thereby, as a sustenance for you. Therefore, do not assign rivals to Allah while you know. 23. And if you are in doubt about what We have revealed to Our servant, then produce a chapter like these, and call your witnesses apart from Allah, if you are truthful. 24. But if you do not—and you will not—then beware the Fire whose fuel is people and stones, prepared for the disbelievers. 25. And give good news to those who believe and do righteous deeds; that they will have gardens beneath which rivers flow. Whenever they are provided with fruit therefrom as sustenance, they will say, “This is what we were provided with before,” and they will be given the like of it. And they will have pure spouses therein, and they will abide therein forever. 26. Allah does not shy away from making an example of a gnat, or something above it. As for those who believe, they know that it is the Truth from their Lord. But as for those who disbeliev

Did you just send me the fucking Quran

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kineticpenguin · 4 months

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I think that Hell is one of the worst things humanity has ever come up with. Not just because eternal punishment for whatever you do as an inherently flawed human being is fucked up and sadistic, but because it lets you see the most evil shit imaginable and think "Well he's gonna be in for a nasty surprise" and go about your business.

All of what's facing us would be so much easier if, in the end, there was a final reckoning where the good people are sorted into the reward pile and the bad people are sorted into the punishment pile. (And if you're Catholic, an extra time-out category where you think about what you did and get to go to the reward pile once you understand and repent). We don't have to lift a finger. In the end, there will be justice.

But if there is no final, perfectly judged reckoning, then, well... that means that we just let the likes of Donald Rumsfeld and Henry Kissinger do what they did and enjoy immense wealth and privilege, for decades, until they finally died of old age. They passed peacefully, surrounded by loved ones, nudged gently off into the same oblivion that awaits us all. That maybe there is no justice in the hereafter, and there is only what we do in the here and now.

That's a helluva lot of responsibility we've been pawning off on an imaginary friend all this time.

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vclko · 1 year

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Verily! Those who fear their Lord unseen (i.e. they do not see Him, nor His Punishment in the Hereafter, etc.), theirs will be forgiveness and a great reward (i.e. Paradise).{ AL-MULK 12}

#quran with english #quranic verses #holy quran #islamic #اسلاميات #islam #islamic design #islamic dua #دعاء #supplication #quran #islamic post #ادعيه اسلاميه

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onesunofagun · 5 months

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I will now yell about Fi and Ghirahim as symbols of their respective creators, please stand by:

So, the biggest slap addition the lore that Skyward Sword gave us was (Her Grace) Hylia and (the Bringer of) Demise. Entities who, regardless of confusing localisation choices, exist as two sides of the same coin and are locked into a mutual karmic cycle.

They reflect each other like a mirror, and also represent an antithesis of each other, seemingly existing as consequence to one other. They were presented as the penultimate deities of the physical and metaphysical realms of their world since the advent of its creation by the departed Golden Goddesses; twinned yet opposite, and each both inevitable and necessary.

Shadow; Light. Chaos; Order. Indulgence; Restraint. Upheaval; Stability. Primordial; Designed. Spite; Grace. Hidden; Seen.

Ghirahim; Fi.

It goes right down to the blades that Demise and Hylia would level at one another. The spirits of each are a representative of the principles and philosophy championed by their creators.

Now, the closer you get to the works and relics of the Gods/Gods Tribe in Zelda, the more you see divine constructs that blur the line of spiritual magic and advanced technology, and are ostensibly both. This was a direction that really bloomed in Skyward Sword, taking a running start on it that games hereafter have followed. The caveat is that only certain special people chosen by Gods or otherwise given permission to use this kind of Magitech can interact with it or produce things like it (either at all, or without punishment).

Even the Sheikah, who have closely served the intentions of the Gods/Spirits of Light (Hylia and her aligned) all throughout history, make the mistake of getting too comfortable in their inspiration and cross the line into imitations. Despite the successful utilisation of, and later recovery of, certain Sheikah Tech such as the Divine Beasts to positive effect, the tragedy of both the Sheikah's Divide and the Calamity's hijacking of Hyrulean defence systems is still played as a cautionary tale of hubris and knowing one's place in the natural order of things.

The Sheikah were effectively making unauthorised knockoffs of Divine Magitech and it bit them on the arse.

Can't have shit in Hyrule.

Pretty much every significantly advanced tribe in Zelda has a stated closeness to 'the Gods'. Either by being adjacent to or descended from deities and spirits collectively known as the Gods (specifically the Gods Tribe in JP), they are still distinctly subordinate to and separated from entities such as Hylia and the three Golden Goddesses.

Confirmed to be included in this special grouping are the Zonai and the Oocca, for instance. Speculatively, the Wind Tribe are an example of people who ascended (with permission or worthiness) from the surface-- they are an arguably Gerudo adjacent tribe who may even be precursors to the Zonai or related to the Twili.

The Picori, at the very least those in their native realm, also certainly count as part of this grouping. Though it could be argued whether those descent Minish living on the surface still do.

The Sheikah, it should be noted, have never gained entry to this Gods club. Despite their proximity in worship and service to Hylia, historically, they've also done some pretty shady things-- like the Shadow Temple and the general murder and espionage stuff -- that may have otherwise excluded them from ascending like the Wind Tribe did. They walk a grey line, and they have a duty in the eyes of the Powers That Be that apparently prefer they stay put.

Not Turtle-y enough for the Turtle Club.

Another example of this Icarus flying too close to the Sun type cautionary tale, and a far more egregious offender in the eyes of the Gods Tribe, are the 'Interlopers' who would eventually become the Twili. They were a tribe of people that, while squabbling with others, tried to take dominion of Hyrule (referred to itself as the Sacred Realm/Holy Land in TP) with powerful magic that more or less gave them a winning advantage. Specifically, the Crystal Stone of Shadow (the Fused Shadow) which greatly amplified their magical power.

Banished by the Spirits of the Light whole cloth into an underworld (lit. A Realm of the Dead) that we also know as the Twilight Realm, they have been shunned from the land they tried to conquer and transformed by shadow so much, they're now allergic to the light (without sufficient mystical power to bolster themselves).

Basically, the intended message is this: any earthly people who have advanced themselves without approval by the Gods Tribe-- especially by using Divine Constructs as inspiration or means-- have therefore disrupted the order of things, and stacked the deck too much in their own favour. Even if the intent was primarily a fixation on preserving Hylia's bloodline, and by extension her sacred land, it is still possible to elevate oneself above your contemporaries (especially the capacities of the Royal Family line in Hyrule) in such a way that you impose too much independent influence upon the the natural world.

No longer following 'the way of the Gods' (the Gods Tribe law) or respecting the order of things (ala Shintoist inspiration), you are labelled a disruption to harmony and peace, and therefore seen as corrupted and pollutive, and generally negative in your impact. You will then be chased off, at the very least, unless you renege-- for fear that you will bring in demonic influences or be used by them. This has canonically happened to both the Gerudo and the Sheikah, now.

But you know who Magic Constructs on par with the Gods Tribe, except it's more eldritch and organic-looking and primordial in form? It's the other club, the one that the disenfranchised Sheikah went and banged on the door of, hoping to be let in if they started wearing cool red and black outfits and changed their name and stopped worshipping Hylia.

Yeah. It's the Demon Tribe-- who are pretty much just the inverse reflection of the Gods Tribe and its set up. Their Magitech equivalents, and what they can do, only serve to further cement this.

Specifically, if you could suggest that the Gods Tribe's main objective is maintaining a status quo of shared prosperity that provides an ordered and peaceful existence through conformity and tradition, the Demon tribe is an ever churning well of opportunity where winner takes all. It is a hierarchy built on brutal meritocracy, honed by constant challenges and hard won continuation-- survival and status fought for and maintained by individualistic influence and innovation.

Many various little bastards exist in the Demon Tribe. Bosses in charge of sub-tribes of monsters are commonly seen, but they have their minor Deities ad Spirits, too. The head honchos are called Demon Kings (plural, because it doesn't describe a single position, but rather just very powerful Demons who have clout). Demise is both a Demon King, namely the most powerful one, and also the 'Chief' of the Demon Tribe; just as, in this case, Hylia could be considered the 'Chief' of the Gods Tribe. So, Demon God-King, really.

While Demise is incapacitated by Hylia's seal, his role as the Chief of the Demon Tribe is actually the position that Ghirahim fills in for as his (literal) right hand man-- the very extension of his arm, as his blade.

Both the Master Sword (Fi) and Ghirahim himself are, perhaps, some of the most advanced forms of this sort of Magitech we've actually ever seen.

Ghirahim goes above and beyond in his role, even going so far as to cultivate his full persona as a Demon in his own right in order to maintain his authority as the effective Regent while the big boy is incapacitated. He disguises his true form and nature, and with a surprising level of autonomy and self-transformation for what he is, sets about attending his duties with great devotion.

He seems to have an incredibly intuitive and flexible mode of operation. His sentience is full of creativity, emotionality, and genuine potential that he has the capacity to explore and shape with great freedom, for the construct that he is.

He is flamboyant and attention grabbing, highly expressive. He entertains great personal indulgence, even going so far as to toy with Link in a manner that borders on vicious training for a while. Though in part due to his undeniable sadism, Ghirahim almost can't help himself but to continue to test and push against the potential as a swordsman that the Hero has, inadvertently cultivating its growth.

This depth of identity and adaption he's capable of was either an intentional part of his design, or specifically not prevented by it-- both of which stand to represent something of Demise and Demonkind. The lengths to which Ghirahim is allowed to wield himself when not in his creator's hand is remarkable and, though he is shown to be unable to override actual commands from his master, it stands in an interesting contrast to Fi.

Where Ghirahim is able to radically redefine his own presentation and function to best suit his Master's needs in a way that mimics the organic, Fi's evolution is far more linear and streamlined, never really deviating from systematic updates. Though the sword itself is subject to physical restorations, Fi's personal appearance is unchanged and reflective of her true shape, indicating that her tempering in the Sacred Flames is either a slow return to previous form or a pre-programmed and permanent upgrade set into motion by Hylia. It is also an evolution that is entirely dependant upon the actions of others, largely lacking the individual agency and flexibility that Ghirahim possesses.

Not to suggest that Fi is any less devoted to her purpose, however.

She is, quite unlike Ghirahim's aspect of individual advancement, wholly geared toward a model of mutual enhancement with a partner. She is built with a singular and clear objective in mind, perfectly designed to suit the needs of the one wielding her as a supplement to their ability, rather than an autonomous servant. She defers entirely to her Master's decisions at all times, though does make informed suggestions, and does not appear to be able to relocate the physical sword on her own. Many of her abilities are things that must be directly requested of her.

Even when she is given to performance, such as her singing or her ballet, these are seemingly dispassionate affairs that are precisely executed, preprogramed displays for Link's benefit. Absolutely nothing, not even particular inflections of emotionality, must risk the distortion of her relayed messages and guidance to Link-- these displays may also be something analogous to morale boosting rewards or a really weird form of reverence to the musically inclined Hylia. Either way, Fi is highly logical and presents herself foremost as an instrument and a tool. She does not indulge in a persona or otherwise engage in anything not directly tied to her assigned mission-- she does not get distracted or indulge personal whims as Ghirahim does. But critically, a large part of her design is geared towards an awareness of her surroundings. Fi has a visible consciousness for the living things around her at all times, contrasting to Ghirahim's seeming negligence of them and open disdain.

Fi's orderly efficiency and lack of cultivated personality to detract from her purpose make the fact of her construction obvious. Unlike Ghirahim, her true nature and her task is almost painfully undisguised. She exists in a simple sincerity, almost austere, seemingly unwilling or unable to seek function beyond her designation without being updated by another. However, her concentrated application seems to achieve concentrated results, strengthening both herself and her wielder in a near impenetrable mutual reinforcement.

It is perhaps of no coincidence that, despite Fi's seeming inflexibility and clinical pragmatism, she also expresses something of a fondness for Link at the end-- in many ways, mirroring her Divine creator. She does this very robotically, by correlating her collected data time spent together and their completed task with what she's observed of human happiness.

Skyward Sword seems to argue that Ghirahim's main flaw is spreading himself too thin, or trying to be so many other things, that he falls short as a sword in the end. It suggests that his sin, like others in the franchise, is getting too big for his boots scabbard and letting his pride become his downfall. His individualism gets presented with a great cost, as he has only enhanced himself in ways that seemingly do not apply when he returns to his primary function as a sword. The emotionality he has, such as the frustration and cockiness and bloodlust he indulges, are also shown to lower his successes-- reducing the sense of his efficiency and precision beside the ever level, measured Fi.

When he returns to Demise's hand, Ghirahim is already weakened and spent. Despite all he's done for his Master's revival, Demise is left to fight with a paling version of the blade that once fatally wounded Hylia-- not unlike a Master Sword in need of restoration to its full power.

There's a legend regarding Gorō Nyūdō Masamune, widely regarded as the greatest swordsmith in Japanese history, and Sengo Muramasa, who is famously known for creating unique and terrifically sharp blades that are considered cursed.

It starts when Muramasa challenges Masamune to see who can make a finer sword. When the work is done, they go down to a river, and place the blades in the water with the cutting edge towards the current.

Muramasa's sword, which he named Ten Thousand Winter Nights, cuts everything that floats its way-- leaves, fish, even the wind that happened across it. It is so sharp that nothing escapes unscathed.

Masamune's sword, named Tender Hands, is placed in the river and cuts the leaves that go by so seamlessly, they reform on the other side. Fish swim up to it and seem to be repelled by its aura, avoiding death. The wind kisses the blade gently with a pleasant whistle.

Muramasa isn't impressed by this. He thinks the blade is useless, barely cutting anything at all, and starts to remark on the lack of skill. Masamune smiles at the criticism, but merely compliments that Muramasa's sword is indeed quite sharp.

A monk who had watched all this from nearby approaches at that point, bows, and interjects with his own observations.

Though he too observes that Muramasa's sword is technically very finely made, he notes that it's a bloodthirsty, wicked blade. It cuts anything in its path indiscriminately, he says, and would just as soon cut a butterfly in half as remove somebody's head.

Masamune's sword, however, was the clear winner in the monk's opinion-- a gentle blade that did not needlessly cut that which was innocent or undeserving, tempered by grace. It is a benevolent sword, and so far finer made.

In popular culture, Muramasa's blades have held onto their violent reputation. There's a superstition that they can compel their wielder to murder. It has even been said that, once drawn, they can't be sheathed again until their thirst for blood is sated-- even if it has to drink from its own wielder.

They also had a weirdly consistent habit of maiming or killing members of the Tokugawa Shogunate, and so became an anti-Tokugawa symbol synonymous with the rebellion. So that's fun.

But Masamune was considered to be a very calm man, who was controlled and reserved and quite spiritual. Muramasa, though, was depicted as an aggressive man, who was a bit wild and kinda unpredictable. As far as the folk stories go, Muramasa is depicted as having been quite envious of Masamune. Unlike Masamune, who approached his craft as the art of achieving clean death, they say Muramasa needed to transfer his unhinged energy into his blades to keep from being overwhelmed by it himself.

Because their natures bled into the swords they created, it was believed that Masamune and Muramasa imbued them with purifying and demonic power, respectively.

Just as with Demise and Hylia and the swords that they created-- as inspired by such a legend-- the spirits inside of them represent their natures, as well.

#legend of zelda #zelda meta #zelda analysis #long post #hylia #demise #fi #ghirahim #skyward sword #sksw #zelda lore #tloz

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clarythericebot · 4 months

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Henry Crawford is not a good person. And yet what draws him so irresistibly toward Fanny is that she is. He sees that she is kind and patient and good, and - in spite of so many contrary influences in his life - he intuits that goodness' value. And because of that, he falls in love,

Here's the thing. Falling in love with a good person is not the same as being a good person, and I love how Jane Austen recognizes that--I love how that message is highlighted and underlined within the text. But it could be the catalyst for redemption.

Something I've pondering is that, in spite of the ending of Mansfield Park, maybe it still could be. We leave Henry Crawford like this:

All that followed was the result of her imprudence; and he went off with her at last, because he could not help it, regretting Fanny even at the moment, but regretting her infinitely more when all the bustle of the intrigue was over, and a very few months had taught him, by the force of contrast, to place a yet higher value on the sweetness of her temper, the purity of her mind, and the excellence of her principles.

That punishment, the public punishment of disgrace, should in a just measure attend his share of the offence is, we know, not one of the barriers which society gives to virtue. In this world the penalty is less equal than could be wished; but without presuming to look forward to a juster appointment hereafter, we may fairly consider a man of sense, like Henry Crawford, to be providing for himself no small portion of vexation and regret: vexation that must rise sometimes to self-reproach, and regret to wretchedness, in having so requited hospitality, so injured family peace, so forfeited his best, most estimable, and endeared acquaintance, and so lost the woman whom he had rationally as well as passionately loved.

I wonder if that regret and self-reproach ever turns into redemption, even after he could no longer hope for a union between him and Fanny Price. Maybe after everything, he still learns to be more just and upright--he can't unsee the goodness he saw in her. Maybe Fanny Price was the making of him after all?

#just a small optimistic thought #clary scribbles #Mansfield Park #Henry Crawford

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focusonmy · 2 months

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We truly live in a dystopian world of hunger games. People are getting massacred in Palestine while America enjoys Superbowl and actively funds the massacre in Palestine. Keep living your lavish lives oh oppressors. The world is temporary, the hereafter is forever. During the judgment day, you'll be the one crying. Worldly punishment isn't enough for your darkened souls oh oppressors. You truly are losers.

#usa and israel are pieces of hell on earth #israel is a terrorist state #usa is a terrorist state #palestine #free gaza #gaza genocide #gaza strip #social justice #free palestine #imperialism #palestine resources #palestinian genocide #super bowl #the hunger games #dystopia #rafah

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deenemaan · 1 month

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Rabbana aatina fid-dunya hasanatan wa-fil akhirati hasanatan wa-qina ‘adhaab an-nar.

Our Lord, grant us the best of this life and the best of the hereafter, and protect us from the punishment of the Fire.

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imaanoverdesires · 8 months

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Abu Musa reported :

❝The Messenger of Allah ﷺ said, “This nation of mine has been granted mercy. Their punishment is not in the Hereafter. Their punishment is in the world through persecution, earthquakes, and slaughter.” ❞

[Sunan Abī Dāwūd, no. 4278]

#islam #knowledge #reminder #muslim #ummah #dawah #hadith

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asma-al-husna · 1 month

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Allah calls Himself Al-Khabeer— The Acquainted, the All-Aware — on six occasions in the Quran. He is the one who knows the true reality of all that is created. Al-Khabeer is aware of, knows about, and has understanding of all inner states, internal qualities, and the meanings of all things!

The Acquainted, All-and Fully Aware, Knower of Reality

Khabeer comes from the root khaa-baa-raa, which points to two main meanings. The first main meaning is to know, to be aware, and to understand the reality or inner nature of something. The second main meaning is to test, prove, and try by experience which results in inner knowledge.

This root appears 52 times in the Quran in four derived forms. Examples of these forms are akhbaarakum (“your affairs”), khubran (“any knowledge, information”), and akhbaarahaa (“its news”).

Linguistically, khabeer is derived from khibrah, which is the concept of comprehending and encompassing the inner and outward realities of things. It is said, khabartu ash-shay (I attained proper knowledge of something) when I came to know it upon its reality (i.e. as it truly is). Hence, He, the Sublime, is al-Khabeer, meaning the one who has encompassed the innermost, and the hidden realities of things, and the outward realities of things. [Sharh Aqidatul-Wasitiyyah of al-Fawzan]

Al-Khabeer Himself says: . . . [He is] Knower of the unseen and the witnessed; and He is the Wise, the Acquainted. [Quran, 6:73] . . . Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted [Quran, 6:103] [All] praise is [due] to Allah , to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [Quran, 34:1]

The ultimate awareness and knowledge of Allah

Allah is the one whose knowledge encompasses all that is outward and hidden, all things that occur, have occurred, and will occur of the affairs of the whole creation. There is nothing that is hidden from Him. Allah ‘azza wa jall paired His attribute of being khabeer with His attribute of all-encompassing knowledge.

Allah says: Verily Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain and knows what is in the wombs. No person knows what he will earn tomorrow and no person knows in what land he will die. Indeed Allah is All-Knowing, All-Aware. [Quran, 31:34]

It is Allah who has knowledge of both the seen and unseen and it is He who can perceive our inner nature and intentions. O Mankind! We have created you from a male and a female and made you into nations and tribes that you may know each other. Verily, the most honourable of you in the Sight of Allah is the most God-Fearing of you. Indeed Allah is the All-Knower, the All-Aware. [Quran,49:13]

In the Quran, Allah’s being khabeer is most often combined with His attribute of wisdom (Al-Hakeem), of seeing (Al-Baseer), and subtleness (Al-Lateef).

How Can You Live by This Name?

1. Be comforted by Al-Khabeer. Allah Al-Khabeer is the only one who is aware of all you do, say, hide, and want. Let this amazing fact comfort you in times of hardship, and in times of ease remind yourself to not get too attached to this world and its material benefits. Allah beautifully says: Does He who created not know, while He is the Subtle, the Acquainted?[Quran, 67:14]

2. Know that Al-Khabeer will inform you. Not only is Allah acquainted with all your deeds, on the Day of Judgement He will inform you about all you used to do. Remember this each day and let it motivate you to do good deeds. When you slip, ask Him for forgiveness in this life so you will be saved from His punishment in the next.

That is Allah, your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. [Quran, 35:13-14]

3. Understand the reality of this world. The Prophet salallahu ‘alayhi wa sallam happened to walk through the bazaar coming from the side of ‘Aliya and people were on both sides of him. There he found a dead lamb with very short ears. He took hold of its ear and said: ‘Who amongst you would like to have this for a dirham?’ They said: ‘We would not like to have it even for less than that as it is of no use to us.’ He said: ‘Do you wish to have it (free of any cost)?’ They said: ‘By Allah, even if it were alive (we would not have liked to possess it), for there is defect in it, as its ear is very short; on top of that it is dead now.’ Thereupon, Rasul Allah (sal Allahu alaihi wasallam) said: ‘By Allah, this world is more insignificant in the eyes of Allah than (this dead lamb) is in your eyes.’ [Muslim]

Understand the insignificance of this world, but know that at the same time this life is your only chance to strive for your eternal place in Paradise. So make your life worth something by paying heed to the reminders of Allah and His Prophet and fill it with actions that will benefit your next life!

4. Make sure to do hidden good deeds. Al-Khabeer says: If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted. [Quran, 2:271]

Be motivated to do good deeds not for the eye of the people but for Allah Al-Khabeer! This means you will thoroughly enjoy those good deeds you can hide as you know you do them for Al-Khabeer and the fact only He knows about them will make you feel close to Him.

5. Adhere to the laws of Al-Khabeer. In the Quran Allah ‘azza wa jall mentions His attribute of being acquainted with all you do often after He has mentioned one of His laws. Follow the rules and laws Al-Khabeer laid out for you in the Quran and through the sunnah to your best ability.

6. Don’t judge people too quickly. We are often quick to judge others. Don’t forget that you don’t have knowledge of the inner reality of others; only Al-Khabeer does. Therefore be careful in judging others not only by criticising them but also by over-praising them. Always say: I leave your judgement to Allah!

O Allah, Al-Khabeer, we know that You are aware of all things. Guide us to the best inner and outer characteristics and aid us in our manners with others. Assist us in abiding by Your rules and make us aware of the reality of this world and how to strive best for Your Paradise, ameen!

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littlesparklight · 2 months

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I'll always prefer versions (ancient or modern adaptations) that have the gods exist and involved in the Trojan war over those (again, ancient or modern) that go with a "realistic" no-gods situation.

Partly because I think it adds so much more in general, completely aside from that in especially the Iliad there are things that simply wouldn't happen without the gods. In particular for this, divine involvement also cuts down on certain confusions around why Zeus doesn't do the judging himself when it comes to the apple - because he planned it. (People being more aware of this aspect might be quite helpful, honestly.) He planned it from before Thetis and Peleus' wedding, even! Eris might or might not be in on it!

My most preferred reason for his planning it is general overpopulation that Gaia complains about. To this you can then add the other potential reasons (impiety, ending the heroic age, giving kleos to Helen) as spice. Any of these reasons, however, can of course all stand alone and be used in isolation and give the same initial effect and thoroughline.

The whole war is so very marked by more or less divine involvement it's just more interesting to me that way. On both ends on the mortal-divine equation! The gods all have reasons and sympathies for their actions, even not knowing Zeus has a general plan underpinning everything. The mortals, too, have their reasons and sympathies and on top of that have to deal with the divine ones.

The other part of why I prefer the gods be involved instead of something more realistic is because of the sack.

Because, aside from two incidents of divine action, one of which is to actively look away, the sack is rather more marked by an absence of divine interference or involvement.

Athena through her statue looks away (in condemnation) of Ajax committing sacrilege by tearing Kassandra away (and often assaulting her). Aphrodite rescues Helen by turning Menelaos' initial violent intentions towards his earlier affection for her. (If we count it, we can add a half-involvement of Laodike being swallowed by a chasm; this is always by divine fiat for the subject to avoid a death, or in this case life, that they shouldn't have to be subject to.)

Other than this, there are no gods in Troy during the sack. On either side.

There is only human action, human agency, human violence and cruelty.

Some of the gods might have helped the Achaeans to get inside the walls, but from that point on the Achaeans are solely responsible for whatever happens. Individually and collectively and punishments will be given hereafter.

It makes for a poignant contrast with the rest of the war, I think.

#the iliad #trojan war #greek myth thoughts

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mindofserenity · 1 year

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عابِر

Our days in this life are fleeting, like the sea when it draws from land. Our ephemeral desires are merely tests and temptations.

As Muslims, we are called to look beyond the Dunya and towards divinity, the Akhira, where our souls run free. One day, we will laugh at our problems; once a storm, now merely dust.

Realising that there is nothing else that matters but the fate of where we stand in the Hereafter.

— mindofserenity

ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌۭ وَلَهْوٌۭ وَزِينَةٌۭ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌۭ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَـٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّۭا ثُمَّ يَكُونُ حُطَـٰمًۭا ۖ وَفِى ٱلْـَٔاخِرَةِ عَذَابٌۭ شَدِيدٌۭ وَمَغْفِرَةٌۭ مِّنَ ٱللَّهِ وَرِضْوَٰنٌۭ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ

Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafter there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment.

— Qur’an 57:20

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tawakkull · 5 months

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ISLAM 101: Spirituality in Islam: Part 166

Shukr (Thankfulness)

Literally meaning gladness felt about and gratitude shown for the good done to one, Sufis use shukr to mean using one’s body, abilities, feelings, and thoughts bestowed upon one to fulfill the purpose of his or her creation: being thankful to the Creator for what He has bestowed. Such thankfulness is to be reflected in the person’s actions or daily life, in speech and in the heart, by admitting that all things are directly from Him, and by feeling gratitude for them.

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)?, and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: Shall I not be a servant grateful to God? He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: O God. Help me mention You, thank You, and worship You in the best way possible.114

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

#allah #god #islam #muslim #quran #revert #conevrt #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #how to convert to islam #convert to islam #welcome to islam

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