allah (god) is great

عن أبي سعيد الخدري، عن النبي صلى الله عليه وسلم قال: “إنَّ أهل الجنَّةَ يَتَراءونَ أهلَ الغرفِ من فوقهم ، كما تَتَراءَونَ الكوكبَ الدُّرِّيَّ الغابرَ في الأُفُقِ ، من المشرقِ أو المغربِ ، لِتَفاضُلِ ما بينهم . قالوا : يا رسولَ اللهِ تلك منازلُ الأنبياءِ لا يَبْلُغُها غيرُهم ، قال : بلى ، والذي نفسي بيَدهِ ، رجالٌ آمَنُوا بِاللَّهِ وَصَدَّقُوا المُرْسَلِينَ .” صحيح البخاري 

Narrated Abu Sa`id Al-Khudri: The Prophet (ﷺ) said, “The people of Paradise will look at the dwellers of the lofty mansions (i.e. a superior place in Paradise) in the same way as one looks at a brilliant star far away in the East or in the West on the horizon; all that is because of their superiority over one another (in rewards).” On that the people said, “O Allah’s Messenger (ﷺ)! Are these lofty mansions for the prophets which nobody else can reach? The Prophet (ﷺ) replied,” No! “By Allah in whose Hands my life is, these are for the men who believed in Allah and also believed in the Apostles.” Sahih al-Bukhari 3256 In-book reference : Book 59, Hadith 66

62- And We do not task any soul beyond its capacity, what it can bear — thus he who is not able to pray standing, let him pray sitting down and he who is not able to fast, let him eat; and with Us is a Record that speaks the truth, regarding what it [a soul] has done — and this [Record] is the Preserved Tablet (al-lawh al-mahfūz), wherein deeds are written down; and they, namely, the souls in their acts, will not be wronged, in a single thing thereof, and so nothing is diminished of the reward for good deeds, nor is anything [extra] added to the evil deeds. * تفسير Tafsir al-Jalalayn 

المؤمنون - آية 62

Native Americans Embraced ALL Peoples and Lifestyles - as Long as Your Life Choices Did Not DIRECTLY Affect the Wellbeing of the Tribe. Who You Choose to Share YOUR Life With is ONLY YOUR Choice! ONLY God, Jehovah, Yahweh, Allah, Great Spirit (Native American God) Can Judge a Human Being.

وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا

and the men who remember Allah much and the women who remember Allah much - for all those, Allah has prepared forgiveness and a great reward.

Surah 33. Al-Ahzab, Ayah 35

The Sunnahs of Eid-ul-Fitr

Shaykh Saalih Ibn Uthaymeen said:

1 – It is mustahab to recite takbeer during the night of Eid from sunset on the last day of Ramadan until the imaam comes to lead the prayer.

The format of the takbeer is as follows:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd

(Allah is Most Great, Allah is Most Great, there is no god except Allah, Allah is Most Great, Allah is Most Great, and all praise be to Allah).

Or you can say Allaahu akbar three times (instead of two).

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but women should not raise their voices.

2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet (sallallaahu alayhi wa sallam) did not set out on the day of Eid until he had eaten an odd number of dates. You should stick to an odd number as the Prophet (sallallaahu alayhi wa sallam) did.

3 – You should wear your best clothes – this is for men. With regard to women, they should not wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (sallallaahu alayhi wa sallam) said:
“Let them go out looking decent”
i.e., in regular clothes that are not fancy.
It is haram for them to go out wearing perfume and makeup.

4 – Some of the scholars regarded it as mustahab to do ghusl for the Eid prayer, because it is narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahab, just as it is prescribed for Jumu’ah because one is going to meet people. So if one does ghusl that is good.

5 – The Eid prayer. It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every male is obliged to attend the Eid prayer except for those who have an excuse. This was the view favoured by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah prayer, as is indicated by the apparent meaning of the hadeeth of al-Nu’maan ibn Basheer (radiallaahu anhu) which was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imaam may attend Jumu’ah if they wish, or they may pray Dhuhr.

7 – Ruling on Tahiyyatul-Masjid. What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyatul-Masjid) or the one who sits down without praying.

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakat al-Fitr is due on this day. The Prophet (sallallaahu alayhi wa sallam) enjoined that it should be given before the Eid prayer.

9 – People should greet one another, but that results in haraam actions on the part of many people, such as men entering houses and shaking hands with unveiled women without any mahram being present. Some of these evils are worse than others.
Some people have the custom of going out to the graveyard on the day of Eid to greet the occupants of the graves, but the occupants of the graves have no need of any greeting or congratulations, because they do not fast or pray qiyaam.

Visiting the graves is not something to be done especially on the day of Eid or Friday or any particular day.
Visiting graves is an act of worship, and acts of worship are not acceptable unless they are in accordance with sharee’ah. The Prophet (sallallaahu alayhi wa sallam) did not single out the day of Eid for visiting the graves, so we should not do so either.

10 – There is nothing wrong with what men do on the day of Eid of embracing one another.

11 – It is prescribed for the one who goes out to the Eid prayer to go by one route and return by another, following the example of the Messenger of Allah (sallallaahu alayhi wa sallam). This Sunnah does not apply to other prayers, Jumu’ah or anything else, it only applies to Eid.

Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/216-223

عن أبي هريرة، عن الرسول صلى الله عليه وسلم قال: “ إنَّ العبدَ ليتكلَّمُ بالكلمةِ من رضوانِ اللهِ ، لا يُلقي لها بالًا ، يرفعُ اللهُ بها درجاتٍ ، وإنَّ العبدَ ليتكلَّمُ بالكلمةِ من سخطِ اللهِ ، لا يُلقي لها بالًا ، يهوي بها في جهنَّمَ” صحيح البخاري

Narrated Abu Huraira: The Prophet; said, “A slave (of Allah) may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him to degrees (of reward): a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.” Sahih al-Bukhari 6478 In-book reference: Book 81, Hadith 67

Seeing the Unseen Within


Sufis use the term “the Unseen” to refer to God and the invisible dimensions of the spiritual domain, and yet also say, “By the Light of Allah I see Allah”. In Gnosticism, God is called the Great Invisible Spirit and also has a strong visionary component of mystical practice with the goal of becoming divinized by the Light of God. “Blessed are the pure in heart, for they shall see God”, is an often-quoted passage. The Catholic manual of contemplation called the Cloud of Unknowing describes a divine darkness and unknowing that veils God from the physical sight of material eyes. Some contemplatives within Eastern Christianity are labeled Light-mystics. Their goal is to see the Unseen, to know the Unknown, to contemplate the “Light of the Holy Trinity” with another kind of [Single] Eye, another kind of vision.


Over the centuries contemplative souls have taught that the human body is a kind of temple, and that within this temple are portals that lead to other dimensions, that by looking within this microcosm we may access the macrocosm of the heavens. The Sufi mystic and philosopher Ibn Arabi wrote in his Bezels of Wisdom:


“He [Allah] brought the Cosmos into being as constituting an Unseen Realm and a Sensory Realm, so that we might perceive the Inner though our unseen and the Outer through our sensory aspect.”


We are children of both worlds. We human beings are a Tree of Life with roots in the earth and branches rising into a mystic sky.


“The planes of heaven are about us everywhere. One has only to know this simple truth consciously, and then we will be free.” (George Arnsby Jones)


Rumi: “Everything you see has its roots in the Unseen world.
The forms may change, yet the essence remains the same.
Every wonderful sight will vanish;
Every sweet word will fade,
But do not be disheartened,
The source they come from is eternal, growing,
Branching out, giving new life and new joy.
Why do you weep? The source is within you
And this whole world is springing up from it.”


Bawa Muhaiyaddeen: “There is Unseen Light within you which the eyes cannot perceive. It dwells within you, and you within it, in unity.” (The Golden Words of a Sufi Sheikh)

عن أبي هريرة رضي الله عنه ، عن الرسول صلى الله عليه وسلم :”كلمتانِ حبيبتانِ إلى الرحمنِ ، خفيفتانِ على الِّلسانِ ، ثقيلتانِ في الميزانِ : سبحان اللهِ وبحمدِه ، سبحان اللهِ العظيمِ” صحيح البخاري

Narrated Abu Huraira: The Prophet (ﷺ) said, “(There are) two words which are dear to the Beneficent (Allah) and very light (easy) for the tongue (to say), but very heavy in weight in the balance. They are: ’‘Subhan Allah wa-bi hamdihi” and “Subhan Allah Al-`Azim.” Sahih al-Bukhari 7563 In-book reference : Book 97, Hadith 188
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 652

سلسلة أخلاق المسلم: الحديث الثامن | Manners of Muslim Series: The eighth Hadith 

عن عبدالله بن عباس، عن النبي صلى الله عليه وسلم قال: “أنَّ النَّبيَّ صلَّى اللَّهُ علَيهِ وسلَّمَ قالَ لأشجِّ عبدالقيس : إنَّ فيكَ خَصلتينِ يحبُّهُما اللَّهُ: الحِلمُ، والأَناةُ” صحيح - الترمذي

Ibn ‘Abbas narrated that the Messenger of Allah said to the Ashajj 'Abdul-Qais:“Indeed there are two traits in you that Allah loves: Forbearance, and deliberateness.” Sahih  Jami` at-Tirmidhi 2011
In-book reference : Book 27, Hadith 117
English translation : Vol. 4, Book 1, Hadith 2011

الحلم : ضبط النَّفس والطَّبع عن هيجان الغضب والأناة  : التَّثبُّت وترك العَجَلَة 

يقولُ اللهُ تعالَى : “ما لعبدي المؤمنِ عندي جزاءٌ ، إذا قبضتُ صفِيَّه من أهلِ الدُّنيا ثمَّ احتسبه ، إلَّا الجنَّةَ “ صحيح البخاري

Allah says, “I have nothing to give but Paradise as a reward to my believer slave, who, if I cause his dear friend (or relative) to die, remains patient (and hopes for Allah’s Reward).” Sahih al-Bukhari 6424 In-book reference : Book 81, Hadith 13
USC-MSA web (English) reference : Vol. 8, Book 76, Hadith 432

قَوْله: إِذَا قَبَضْت صَفِيّه ـ هُوَ الْحَبِيب الْمُصَافِي كَالْوَلَدِ وَالْأَخ وَكُلّ مَنْ يُحِبّهُ الْإِنْسَان، وَالْمُرَاد بِالْقَبْضِ: قَبْض رُوحه وَهُوَ الْمَوْت، والْمُرَاد بِاحْتَسَبَهُ: صَبَرَ عَلَى فَقْده رَاجِيًا الْأَجْر مِنْ اللَّه عَلَى ذَلِكَ. الحافظ ابن حجر رحمه الله

عن عبدالله بن عمر، عن الرسول صلى الله عليه وسلم قال: “إنَّ منَ الشَّجرِ شجرةً لا يَسقُطُ ورقُها، وإنَّها مثلُ المسلِمِ، فحدِّثوني ما هيَ فوقعَ النَّاسُ في شجَرِ البَوادي قالَ عبدُ اللَّهِ: ووقعَ في نفسي أنَّها النَّخلةُ، فاستحيَيتُ، ثمَّ قالوا: حدِّثنا ما هيَ يا رسولَ اللَّهِ قالَ: هيَ النَّخلَةُ” صحيح البخاري

Narrated Ibn `Umar: Allah’s Messenger (ﷺ) said, “Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree.” Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt shy to answer the others then asked, “What is that tree, O Allah’s Messenger (ﷺ) ?” He replied, “It is the date-palm tree.” Sahih al-Bukhari 61 In-book reference : Book 3, Hadith 3

The Real called Himself al-Mutakabbir because He increases in greatness in the heart of His slave bit by bit, every time a veil is removed from him, not because the He increases in greatness, for He cannot increase or decrease, but the increase and decrease are for the slave, depending on his nearness or distance from the presence of Allāh. It it similar to the slave’s witnessing of his shadow with a lamp: the closer he gets to it, the larger that his shadow and the light of the lamp increase in his sight, and the further away he walks from it, the smaller it becomes.
—  Imām ʿAbd al-Wahhāb Sha’rāni