one god allah

When your father stops being a father, you don’t stop being a daughter. When your husband stops being a husband, you don’t stop being a wife. When your friend stops being a friend, you don’t stop being a friend. You have your own duties. Don’t let anyone who has a right over you hold you accountable on the Day of Judgement.

BASICS OF ISLAM : Allah ( God Almighty ) :What is the divine wisdom in God’s referring to Himself sometimes as “I” and sometimes as “We” in the Qur’an?

In the Qur’an, God Almighty employs both the first person singular and plural, i.e., “I” and “We”. 

If we examine the verses in which God uses the first person singular or plural, we see that He uses “I” in cases where only His entity and attributions are involved, or where He particularly addresses someone, or where no interference of any others is involved: 

“… he was called by name: “O Moses! Indeed it is I, I am your Lord…” (Ta.Ha 20:11-12).

God is speaking here to Prophet Moses, who is the only addressee of this speech. On the other hand, whenever God speaks of His own praiseworthy Attributes or whenever He addresses matters to everyone, the first person plural is used in the Qur’an. The following verse is an example of this type of address: 

“We have not sent you (O Muhammad) but as an unequalled mercy for all the worlds. ”(Anbiya 21:107). 

The Prophethood of God’s Messenger is in everybody’s interest. God has sent him as a mercy for all. God’s mercy is so wide that it shows guidance and ways of salvation to all beings and explains them as a means of happiness both in this world and in the Hereafter. Even the non-believers have accepted many of his principles and have benefited from them in this world. Thus, the plural form of the divine voice is used in such verses. 

Again in the verse, 

“We have surely sent it (the Qur’an) down in the Night of Destiny and Power”(Qadr 97:1)

-the Qur’an employs the plural form “We.” The descent of the Qur’an is in the interest of all times and all places, not of only a particular people or place, and Archangel Gabriel accompanies it, with other angels witnessing its descent. 

Accordingly, the first person plural, “We,” has been used for both God’s exaltation and the angels’ accompaniment of the Revelation. Sometimes, by using “We,” God Almighty might allow the angels who act as the supervisors in His sovereignty to participate in the process. The plural form “We” is generally used when the creation of the universe and the events that occur in it are mentioned; God has assigned every angel a certain duty and they perform their duties. This does not mean that God has left all the operational responsibility to His angels (God forbid!) and remains distant; rather He appoints them as His envoys in these processes.

mighty-poffertjes  asked:

Since Kazakhstan is a Muslim majority country, do you see Otabek being a Muslim?

Oh, you hit a jackpot with this question. In my opinion this is one of the most interesting things in Kazakh culture.

In short – yes and no, not really.

There’s a 99% chance that Otabek would be labeled Muslim BUT being Muslim in Kazakhstan comes with different stages of dedication. Otabek would surely be a “casual” Muslim. Meaning he would only be Muslim technically (would have gone through the rite in early childhood), would maybe share some beliefs and participate as one in some events/rites on occasion (such as major Muslim holidays or funerals) and that’s about it. 

For those who are curious about details, welcome under the cut:

Keep reading


And if you should ask them, “Who has created the heavens and the earth?” they would surely say, “They were created by the Exalted in Might, the Knowing.”

[The one] who has made for you the earth a bed and made for you upon it roads that you might be guided

And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth -

And who created the species, all of them, and has made for you of ships and animals those which you mount.

And remember when We showed Ibrahim the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].“ [Surah Al-Hajj 22:26]

Day 3 - The Significance of the Movements during Salat

There is no doubt that preforming Salat is beneficial for your soul. It allows you to reflect 5 times a day, ensuring you remain humble, grateful, and maintain a connection with Allah (swt). “Verily, man was created impatient, irritable when evil touches him and ungenerous when good touches him. Except for those devoted to prayer those who remain constant in their prayers…” (Quran 70:19-23). Those who pray five times a day will be different from those who do not. “How can you continue to commit the same sins if you’re standing before Allah (swt) 5 times a day?”

Each movement and position during salat eloquently guides you to forget the dunya and focus on Allah (swt).

  1. Niyyah: The intention and decision of your heart to complete the commands of Allah (swt).
  2. Iftitah Takbir (The Opening Takbir): As you recite Allahu Akbar and toss back your hands, you toss out the entire world behind you. You have blurred out the dunya and have focused your heart and mind on seeking protection in the mercy of Allah (swt). 
  3. Qiyam (standing): Qiyam represents you standing before Allah (swt). Your head is bowed down because you do not have pride, you do not have an ego; you are modest and reserved in front of Allah (swt).
  4. Ruku’ (bowing): When you are in ruku’, you represent the worship of angels who constantly serve Allah in this position and animals that are continuously standing in ruku’ on four legs. Ruku’ means to glorify Allah (swt). You recite “Subhana rabbiyal azim” and raise your head from ruku with the hope of attaining Allah’s mercy. 
  5. Sajdah (prostration): In Sajdah, you represent the worship of angels who serve Allah (swt) in prostration persistently and reptilians that remain in Sajdah their entire lives. Sajdah is to abandon everything other than Allah (swt) by saying “subhana rabbiyal a’la” in humility and respect towards Allah’s flawlessness, wisdom and mercy. You are the closest to Allah (swt) in this positon, therefore it is recommended to increasingly make your duas while you are in Sajdah.
  6. Qa'da (sitting): When you are in Qadah, you represent the worship of angels who serve Allah while sitting, as well as the mountains and rocks. You confirm that everything you owns belongs to Allah (swt) by reciting tahiyyah. You renew your faith, by declaring kalima-i shahadah (there is only one God, Allah and prophet Muhammad is his messenger.) 

Qur’anic ayah against those who say naming children “Abdul Mohamed”, “Abdul Ali”, “Abdul Husayn” is Shirk.

In the name of Allah, The Beneficiant the Merciful.

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(Sahih International)
Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.”
-Sura Az-Zumar, Ayah 53

In the verse, Allah has commanded the Prophet to say “O My servants (يا عبادي)”.

Question: If the Prophet can call us his (the Prophet’s) servant then who are the Wahabi to say it is Shirk?

In the verse Allah clearly states and commands the prophet to say “O MY servants” not “O Allah’s servant”.

If someone commands you to say “O My servants” you wouldn’t say “O his servants”. You say what you’re commanded to say.

Or if I tell you to address X as “O My servant” you wouldn’t go to X and say “O his servant”.

This verse is clear in that we Muslims are the ‘Abd of the Prophet صل الله عليه وآله.

And 'Ameer al Mo'mineen Ali علیه السلام has also said,

انا عبد من عبيد محمد. صل الله عليه وآله.

I am a slave from among the slaves of Mohamed.

But for the Wahabi liars, the verse alone is enough to prove their beliefs are wrong and stupid as it completely ignores this verse.

“Do you not see that God drives clouds?” (Quran 24:43)

Reflection: Although pretty enough to look at, clouds actually have a diverse range of functions which keep our planet in order. Most obviously, they regulate temperatures by absorbing some of the heat which reaches the surface of the earth from the sun. This cools the atmosphere and makes the weather less suffocating. This is why clouds were historically viewed as signs of good fortune, heralding fresh rainwater and the consequent growth of crops. One of the Ninety-Nine Names of God in Islam is Al-Lateef, or “the Subtle One,” whose watchful care can be gently felt by us humans in the ways in which the elements of nature come together for our benefit and protection. In this verse, the precisely regulated movement of clouds across our planet’s surface is pointed to as a Sign of God’s immanence, “for men of understanding” (Quran 3:190).