A few days ago I said my Shahadah with help from @reverthelp​. I wasn’t sure I was going to share here/ when I was going to because the moment felt so personal. But tonight I’m working at my old job and helped a man pick out frozen pizzas from our freezer. He asked which in there were the best and I casually mentioned I couldn’t speak for what we had because I don’t eat pork. Maybe it’s the way I’m dressed tonight or maybe it’s because of the area I’m in but he automatically asked me, “Oh, is that a Muslim thing?” and I told him yes. His response was hardly anything at all, just a simple “oh, ok.” before moving on in conversation but when he’d left I felt tears in my eyes. It was the first time I said it to someone in real life. I feel light.

Despite the fact that I’d woken up a few weeks ago knowing I would say my Shahadah and had been thinking of myself as Muslim and despite the fact that I had said my Shahadah and become Muslim a few days before this, it hadn’t felt real before this moment. This casual confirmation to a stranger that I am Muslim.

Allah has granted me clarity to find Islam and the strength to declare what lives in my heart; I am Muslim. Alhamdulillah, I am Muslim. <3

Sūratu’l-Baqarah [The Cow] : (2:186)

وَإِذَا سَأَلَكَ عِبَاد۪ي عَنّ۪ي فَإِنّ۪ي قَر۪يبٌۘ أُج۪يبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِۙ فَلْيَسْتَج۪يبُوا ل۪ي وَلْيُؤْمِنُوا ب۪ي لَعَلَّهُمْ يَرْشُدُونَ

“And when (O Messenger) My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me. So let them respond to My call (without hesitation), and believe and trust in Me (in the way required of them), so that they may be guided to spiritual and intellectual excellence and right conduct.” (Al-Baqarah 2:186)

God Almighty declares, “I am near to My servants” here, as He states in many other different places, as well. It is absolutely true that Allāh is very close to His servants; however, the servants’ ability to have knowledge of Him depends on their sincerity in prayers and the development of their senses, and so on. It is quite understandable that the Prophet’s knowledge of Allāh and his perception of Allāh in his conscience is not equal with that of any other human being, even if they happen to be among the awliyā’ullāh, or closest friends of God. What is due and important for every believer is to try their hardest to increase in their knowledge of God, to preserve their standing that they have acquired, and to do whatever their position requires. In other words, a person must act according to the requirements of his status in terms of his relationship with God, his thoughts, lifestyle, and conduct. Otherwise, that person may degrade as if falling down to a bottomless pit from the top of a high tower.

▪In the verse discussed, God’s closeness to His servant is mentioned beyond any terms of quality and quantity and is related to the good news of His quick response to prayers. Emphasized here are the sincere prayer on the part of the servant and a quick response on the part of God, as well as God’s nearness to the servants in terms of His response to their prayers.

Besides, the verse draws the attention to the meta-physical, meta-material, or meta-natural effect of the prayer.

▪That is, the verse shuts the mouths of materialists, naturalists, and even monists who claim that prayer has no use and effect, and it warns them that physical causes and what they introduce as the laws of nature are only God’s creation, and that God’s Will and Power are never dependent on them.

It is God Himself Who creates the universe, nature, and physical causes and Who has established the “natural system.”

▪Although He has allowed His servants to be able to infer the laws from the established, constant working of nature, He can change everything whenever He wills, stop nature or some part of it from its regular operation, annul any of its laws, and, therefore, He can answer the prayers of His servants, working miracles or extraordinary, unexpected things.

Apart from this, the verse also reminds us that Allāh is close to His servants, even closer to them than their own jugular veins.(50:16) 

He hears every voice and knows even what is kept secret in bosoms or hearts.

▪Therefore, there is no need to pray loudly and exclaim as if someone were explaining something to somebody who cannot hear or know. So we must pray in a decent manner of invoking with an awareness that He is closer to us than ourselves.

In addition, according to the last part of the verse, “So let them respond to My call, and believe and trust in Me so that they may be guided to spiritual and intellectual excellence and right conduct,” as long as God’s servants adhere to His commands sincerely and aim at attaining perfect faith in all their acts, then they become able to attain maturity and straightness on their path and achieve their goal. Because, as far as servants take refuge in God, isolating themselves from their own whims, desires, ambition, weak spots, and grudges, they have entrusted their affairs to God. And God Almighty confirms the person by showing His additional favor in a particular manner. Thus, He can create in a moment a thousand times what thousands of causes, natural laws, and specific powers are never able to construct in millions of years.

When the Ultimate Truth manifests Himself with His favor, He makes everything easy;
He creates the means to the thing desired and grants them in an instant.

How should we receive Ramadan? - Part 2

5. Receiving Ramadan by making the best use of time

Time is very precious because every minute that passes can never return. Ramadan is also a means of success or failure, salvation or destruction…

Amongst the obligatory and recommended acts of worship in Ramadan are:

First: Fasting during the daytime:

Allah (swt) says:

So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days.} [Holy Qur'an 2: 185]

Moreover, the Prophet, sallallaahu `alayhi wa sallam said:

“Whoever fasts Ramadan out of faith and seeking the reward of Allah, his previous sins will be forgiven.” [Al-Bukhari and Muslim]

Second: Performing voluntary night prayers (the Taraweh prayer):

It was narrated that the Prophet, sallallaahu `alayhi wa sallam said:

“Whoever stands (in voluntary prayer at night in) Ramadan out of faith and seeking the reward of Allah, his previous sins will be forgiven.” [Al-Bukhari and Muslim]

Third: Reciting the Quran:

Ramadan is the month of the Noble Quran. Allah (swt) says:

{The month of Ramadan [is that] in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion.} [Holy Qur'an 2: 185]

The angel Jibreel (Gabriel) (as) would study the Qur'an with the Prophet, sallallaahu `alayhi wa sallam in the month of Ramadan.

Fourth: Giving Iftaar (the fast-breaking meal) to fasting people:

It was narrated that the Prophet, sallallaahu `alayhi wa sallam said:

“Whoever gives food to someone who is fasting to break his fast with will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”[Al-Bukhari and Muslim]

Fifth: Generosity:

It was narrated that the Messenger of Allah, sallallaahu `alayhi wa sallam was the most generous of people, and he was the most generous during Ramadan. [Al-Bukhari and Muslim].

Sixth: Performing ‘Umrah (lesser pilgrimage) in Ramadan:

It was narrated that the Prophet, sallallaahu `alayhi wa sallam said:

‘Umrah in Ramadan is equivalent (in reward) to Hajj.”In another narration:“To Hajj with me .” [Al-Bukhari and Muslim]

Seventh: Performing I‘tikaaf (seclusion in the mosque):

I‘tikaaf is in the last ten days of Ramadan. It was narrated that ‘Aa’ishah (r'ah) said,

“The Prophet sallallaahu `alayhi wa sallam would practice I‘tikaaf during the last ten days of Ramadan until he passed away and then his wives would practice I‘tikaaf after him.” [Al-Bukhari and Muslim]

Eighth: Seeking the Night of Al-Qadr (Divine decree) and spending its time in prayer:

It was narrated that the Prophet, sallallaahu `alayhi wa sallam said:

“Whoever stands (in prayer) during the Night of Al-Qadr out of faith and seeking the reward of Allah, he will be forgiven his previous sins.” [Al-Bukhari and Muslim]

This is is during the last ten days of Ramadan.


BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part7

O one who attributes creativity to “nature” and “natural” causes! The nature of everything, like the things themselves, is created, for it is full of art, original, and particular to itself. In addition, like everything itself, which is the result of a cause , its apparent cause is also created. In addition, the existence of everything depends on the existence of numerous “instruments.” Therefore, there must be an Absolutely Powerful One Who creates both the things and their nature and causes, and the instruments required.

*And what need does that All-Powerful One have to share impotent causes in His creativity and Lordship over existence?

God forbid such a thought! Rather, He creates things together with their causes so that He displays the manifestations of His Names and His Wisdom. By so doing, He establishes an apparent, ordered cause -and-effect relationship, and makes the apparent causes a veil in people’s sight between His Dignity and what people may see as being defective or incompatible with mercy in things and events.

*Which is easier and more reasonable for a watchmaker?

*Making the cogs of a clock and then arranging them to form the clock, or inserting a wonderful machine inside the cogs and then leaving the making of the watch to the lifeless hands of the machine?

*Is the second alternative easier and more reasonable or inconceivable and impossible?

Use your reason to be the judge!

▪Or a scribe readies a pen, a piece of paper, and ink to write a book. Is it easier and more reasonable for him to write the book by himself, or to invent a machine inside the pen, the piece of paper, and the ink, more artistic and more troublesome than the book itself, and then tell that unconscious machine to write the book, while he does not interfere? Is not the second alternative a hundred times more difficult than the first?

If you say: It is true that inventing a machine to write a book is a hundred times more difficult than writing it, but there is also an ease in this because numerous copies of the same book can be produced with that machine.

THE ANSWER: By ever renewing the limitless manifestations and effects of His Names through His boundless Power in order to exhibit them in ever differing fashions, the Eternal Designer and Inscriber creates things with such particular identities and features that none of the missives of the Eternally Besought-of-All and the books of the Lord are the same as others. In order to display different meanings, each thing must have a different identity and features particular to itself.      

If you have eyes, look at the human countenance: you will see that although from the time of Adam all human faces have had the same structure and organs, each has particular features distinguishing it from all others. Therefore, each human face is a different, particular book. Creating each with its particular features requires a different writing set and a different composition. In order to collect the necessary materials for each and establish each exactly in its place, there must be a completely different workshop. Even if we, supposing what is impossible to be possible, think of nature as a printing press, in addition to making a new arrangement of the iron keys of letters for every piece of writing, all the particles required for the existence of each body must be collected from all corners of “nature” in exact amounts and specific proportions and arranged in it in perfect order; this is a hundred times more difficult than arranging the iron keys of letters for every piece of writing. In order to do all these things, there is still an absolute need for the all-encompassing Knowledge, Will and Power of the absolutely Powerful One. Therefore, this hypothesis of a machine is a totally meaningless fantasy.


Salam alaikum and Ramadan Mubarak, alhamdulillah! Today, the first day of Ramadan 1438 (2017), I recited my shahada. After several years of study of the Abrahamic books, Allah has led me here to this moment. All praises due to most high, Allah. Much thanks to those who helped me along the way @olivesalam @reverthelp @muslimpro. I am thankful for my past, ecstatic in this moment and excited for the future. Please make dua for me in my journey as I make dua for all muslims in theirs as well as for the disbelievers so that they may be revived in this life as I have.

Sūratu’l-Fātihah [The Opening] : “You alone do we worship...” (1:5)

إِيَّاكَ نَعْبُدُ

You alone do we worship… (Al-Fātihah 1:5)

Our attention here is directed to the beginning of the verse where the object pronoun “You” is placed before the finite verb of “we worship.” The effect of placing the object pronoun in the initial position implies exclusivity:

“O God, we wholeheartedly proclaim, acknowledge, and confess that it is only You, and none but You that we turn to, bow before, and seek comfort in. We believe that by Your side alone we can attain serenity and peace.”

Another very subtle point to note here is the tense; instead of the use of ‘abadnā (we worshipped) in the past tense, in this verse God Al-mighty uses na’budu in the present tense. ‘Abadnā, which is the past tense form of the verb ‘A-Ba-Da, connotes “We did it!” or “We made it!” Such a use, however, would violate and in a way be contrary to the very spirit of worship, for it sounds like an accomplishment on the personal side, which implies pride in a completed success, as if we already fulfilled something and succeeded at what we wanted to accomplish all by ourselves. In other words, it would mean that the worshipper has already arrived to the intended point by fulfilling his or her duty of worship all by himself or herself.

However, na’budu, which is the present tense form of the verb ‘A-Ba-Da, implies that the task is not yet finished, which renders such a mis-understanding impossible.

▪Meaning “we worship,” na’budu refers to our intention and determination to acknowledge our eternal impotence and poverty before God’s Presence. This can also be paraphrased as follows:

“O Lord! We are determined that we will not sacrifice our freedom to anyone but You and we will not fall in humiliation before anyone or anything. We turn to You fully intent on servanthood and worship; our eyes are fixed upon You and no other. We are filled with a desire for submission and prayer. Resolute to distance ourselves from anything other than You, we wish to always stand opposed to all that You do not like or want. Our intention is our greatest worship; we hope that You will accept our intention as our worship. We plead for Your favor, not in proportion to the number of things that we have done, but to those we have intended to do.”

The finite form of the verb, na’budu, or “we worship,” (which is in-flected not only for tense but also for the first person plural) also emphasizes that the worshipper is not alone with such thoughts. Hoping that all others are thinking in the same vein, the worshipper proclaims,

“In making this request, I am in full concordance with all my fellow worshippers.”

Through such an irrefutable alliance and agreement, the worshipper is empowered with the same intention, confirmation and testimony of all worshippers, and thus he or she turns to the presence of the Almighty Lord Who meets all needs.

▪In this manner, they can relieve themselves from evil involuntary thoughts that Satan may cause to appear in them, and they can portray a complete form of worship toward the Perfect Divinity.

How should we receive Ramadan?

1. Sincere Repentance

Repentance of sins is obligatory at all times, especially in the month of Ramadan. If a person does not repent in Ramadan, then when would he repent? If one does not feel regret in Ramadan, then when would he feel regret? Allah (swt) Says:

And turn to Allaah in repentance, all of you, O believers, that you might succeed. [Holy Qur'an 24:31]

2. Receiving Ramadan by devoting all actions sincerely and solely to Allah (swt)

One concept should be very clear to all from the onset: If your acts lack sincerity, then do not bother exhausting yourself because no action will be accepted without sincerity.

Allah (swt) Says:

So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.[Holy Qur'an 18: 110]

It was narrated that the Prophet (saw), said:

“Allah The Almighty Says: ‘I am so self-sufficient that I am in no need of having an associate. Thus whoever does an action for someone else’s sake as well as mine, I will leave him to whom he has associated with Me.’”[Muslim]

Fasting is one of the greatest acts of worship that instill sincerity in the heart of the Muslim. This is because the fasting person cannot be known except by Allah (swt), especially if he observes fasting in days other than the days of Ramadan and even in Ramadan, for one can pretend that he is fasting while he is not. In addition to this, the fasting person keeps away from the slightest thing that can affect his fasting out of sincerity to Allah (swt) and seeking His pleasure. Therefore, Allah has hidden the reward of fasting and made it for Himself in much the same way as the fasting person has hidden his fasting from other people, and of course Allah only gives that which is bountiful and plentiful.

Allah (swt) says in a Qudsi (Sacred) Hadith:

Every deed of the son of Adam will be rewarded between ten and seven hundred fold, except fasting, for it is for Me and I shall reward it Myself.}

[Al-Bukhari and Muslim]

3. Receiving Ramadan by adhering strictly to the Sunnah of the Prophet (saw)

No act can be accepted unless it meets two conditions: that it is accompanied by a sincere intention, which is that one should do it only for the sake of Allah (swt), and in that it is in accordance with the guidance of the Prophet, (saw).

Indeed the Prophet (saw) clarified everything about the matter of fasting such as when to start and stop fasting, its pillars, its obligations, its recommended acts, its manners, its virtues and its benefits, things that break the fast, what cannot affect the fast, excuses that allow one to break the fast, and everything else that is related to the fast.

4. Receiving Ramadan with patience

In fact, Ramadan is the month of patience and forbearance. In it, one abstains from some of his usual habits, food, drink, sexual intercourse and anything else that would break the fast as a form of obedience to Allah (swt) and worship that brings one closer to Him.

Patience is one of the most difficult things for the soul. Therefore, patience represents half of faith and the patient will be given an immense reward as Allah (swt) Says : {Indeed, the patient will be given their reward without account.} [Holy Qur'an 39: 10]

Patience is of three types:

1- Patience concerning the obligations (required by Allah) that one should fulfill;
2- Patience in abstaining from actions forbidden by Him, that one should not do;
3- Patience concerning afflictions, that one should not resent or complain of his Lord to.

One should have all three of these.

May Allah grant us His mercy on this coming month of Ramadan. Ameen

Yesterday I took my Shahadah

I feel truly free and blessed to of joined the family of Islam and I am so excited to completely devote myself to Allah swt and become as strong as I can in my faith.

Any help or information would be more than amazing, and some pious friends to speak to would be truly a blessing insha'Allah. Though I am a brother so sisters take that to mind.

Where I live there is no mosque and no other muslims, but with the help of @reverthelp I have started my new true life and have never felt better.

BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part8

Like these comparisons of the watch and book, the Maker of Majesty, the All-Powerful One creates both the causes and their effects together, and out of His Wisdom makes the existence of the effects dependent on their causes. He has an assembly of laws for the creation and operation of the universe, which are in fact the titles of His acts of creation and direction. By His Will, He has appointed a nature for each thing as a mirror to those acts or laws, and by His Power He creates each thing according to its nature.

Therefore, is it easier to accept this truth, which, being completely reasonable and the conclusion of innumerable rational proofs, leaves us no other alternative but to accept it, or to assume that what you call nature and natural causes, which are blind, unconscious, contained in time and space, mortal, and devoid of any knowledge or will, have the limitless equipment required for the existence of each and every thing, and are able to carry out such deeds as the creation and direction of a whole universe, which require infinite knowledge, wisdom and discernment? Is this second alternative not beyond all possibility, even inconceivable?

The disbelieving naturalist replies: Even if in the light of your explanations I admit that the way of thought I have adopted to date is beyond reason and unacceptable, and believe in the ‘Necessarily Existent One’ as the Creator of all things, saying ‘All praise be to God for belief,’ still I have one doubt.

*Although we accept that God is the Creator, what harm can there be in some insignificant causes playing a certain role in the creation of some things in respect to the sovereignty of God’s Lordship?

*Does this imply a defect on the part of His Sovereignty?

THE ANSWER: As clearly explained in some parts of the Risale-i Nur, by its very nature, sovereignty rejects interference. Even an insignificant director or official does not tolerate the interference of even his own child with his authority. The fact that in history some religious rulers have killed their innocent sons in fear that the sons might attempt to interfere in their rule demonstrates how fundamental this “ law of rejection of interference” is in rulership. The “ law of prevention of others’ participation,” which the independence of sovereignty demands, rejects the existence of two sovereigns at the same time in the same place, whether it be a country or town. This has shown its great force through upheavals in human history.

Thus, if the sense of relative and transient rulership and sovereignty in humanity, which is powerless and in need of help, rejects the interference and participation of others, and seeks to preserve its independence in its position so jealously, then, if you can, compare how indispensable the rejection of interference and prevention of participation is to the All-Majestic One, Whose absolute sovereignty is based on or arises from His absolute Lordship over creation, Whose absolute rulership arises from His Divinity, Whose absolute independence arises from His absolute Oneness and Uniqueness, and Whose absolute self-sufficiency arises from His absolute Power.

As for the second part of your doubt, which is: If certain parts in the creation and control of some insignificant things is attributed to some insignificant causes, and those things assign some part of their worship to those causes, what harm does this cause in the worship of all beings from particles to galaxies, which is dedicated to the Necessarily Existent Being, Who is the Absolute Object of Worship?

THE ANSWER: The All-Wise Creator of the universe has made the universe like a tree with conscious beings as its most perfect fruit, and humanity as the most comprehensive fruit among conscious beings. Should that Absolute Sovereign and All-Independent Ruler, that Single One of Uniqueness,

*Who has created the universe so that He could be known and loved, allow others to own humanity, the fruit of the whole universe?

*Would He also allow humanity’s thanks and worship, for which it has been created, and which are therefore its most elevated fruit, to be dedicated to others?

*Would He, totally contrary to His Wisdom, make the result of creation and the fruit of the universe futile and in vain?

*Also, would He give consent to the worship of creatures being dedicated to others, which would mean a denial of His Wisdom and Lordship?

*While He demonstrates through His acts that He wills to be known and loved to a boundless degree, would He cause Himself to be forgotten and His most elevated purposes for the existence of the universe to be denied by allowing the thankfulness, love, and worship of all creatures to be directed towards anything else other than Him?

O friend who has given up naturalism! Now it is your turn to speak!

He replies:

All praise be to God, these two doubts of mine have been resolved. You have convincingly explained God’s absolute Oneness and why He is only the True Object of Worship, and that nothing else other than Him has the right to be worshipped and is not worthy of worship. Therefore, the denial of this truth would mean arrogance to the extent of denying the sun and the daytime.

hello, i just wanted to introduce myself

I found islam a while ago. everyone knows the state of the western world at the moment, I don’t need to repeat it. I got so tired of the hate and especially the ignorance. I decided to educate myself and counter the hate with love. what I found while reading was beautiful.

after a long period of the deepest depression, it was like the void was filled with a deep love for the whole world.

I found the qu'ran and that’s when I was certain. I had something to guide me.

I started doing something with the love I felt, giving to the needy as Allah told me. I help refugees three mornings a week now, and it’s so good. I am so grateful to Him for showing me the way and giving me the strength to put myself out there after all the fear

reverthelp assisted me today, helped me officially become a muslim. I can’t say thank you enough

When it happened, when I said the words, I felt everything fall into place. I felt the light and love within me, and everything connected and wrapped itself around me lovingly. and I knew it was His light, His love. First there was a loneliness, that was even deeper than I was aware of, but now I am content.


This is an important point guys. I see some reverts say “Insha'Allah” when making dua. Here is what Prophet (salallahu alayhi wa sallam) teaches us:

The Prophet [salallahu alayhi wa salam] said: “Let not any one of you say, ‘O Allah, forgive me if You will, O Allah, have mercy on me if You will.’ Let him be resolute in the matter, whilst knowing that no one can compel Allah to do anything.” [ Bukhari and Muslim]


Hello! Just an update, with some help from @reverthelp I have said my shahada today, Masha-Allah! I’m posting these pictures with this notification because this was the day I decided that eventually I was going to be Muslim. I put on the closest thing I had to a hijab and I prayed, and it made me so happy that I needed to take some pictures to commemorate the moment. As an American teenager living under a roof where I can’t be anything but Catholic, I will try to the best Muslim I can. However since I will be practicing in secret I will not wear the hijab right away and things like fasting or not eating certain foods will be incredibly hard to do. So it is on the last day of Ramadan 2017, right before Eid that I have become Muslim. I am still learning and will still be learning and adjusting for a long time I’m sure. If anyone wants to talk to me I’d love to, especially if you are a revert who has some tips and pointers for me. Thank You for all those who have helped me a lot: @reverthelp @revert-muslimah and the many many YouTubers and Scholars whose videos I learned from. 

Revert chat

I started a revert chat for those who converted to Islam. If your interested please message me @mellifluous-mani on tumblr. Please spread the word.
Purpose:to build revert community to share our struggles and help in any way possible
It would be very kind of my fellow Muslims to please spread the word. There are always reverts struggling to find a supportive community and struggle with their faith. It would be great support for those who are thinking of leaving Islam because of a lack of support.

BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part2


If everything is attributed to “natural causes,” not to the All-Powerful One of Majesty, the One and Unique, this means that many of the physical elements and causes should be present and work in the body of every living thing or being. However, that so many different and conflicting causes and elements come together of their own accord in perfect order and extremely precise measurements in the body of even the smallest of creatures, like a tiny fly, is so obviously inconceivable that one with even the smallest bit of consciousness could say, “This is inconceivable; it cannot occur.”

Indeed, the tiny body of a fly has a relationship and connection with most of the elements and causes in the universe; in fact, it is a summary or index of them.

If it is not attributed to the Eternal, Powerful One, those elements and physical causes should be present and operate in it of their own accord. It is even required that they should be present and work in each of the cells of its eyes, which are tiny samples of its body. For if the causes or agents responsible for something’s existence are of a physical nature, they should be present in the immediate vicinity of, rather, inside their result.

Therefore, attributing a fly to “natural” causes and elements requires that those causes and elements should be present and work in each of its cells. Even the most foolish of the people of sophistry would be ashamed of such an assumption.


It is an established rule that “a single, unique thing of particular individuality can only have issued from a single, unique source.”

▪If, in particular, a thing is a living one with a perfectly ordered and most sensitively balanced life, it will self-evidently display that it has not issued from numerous, different hands, which would be certain to cause great confusion and conflict, but rather it has issued from the Hand of a single All-Powerful, All-Wise One.

▪Furthermore, the random coming together of innumerable inanimate, ignorant, unrestricted, unconscious, blind, and deaf “natural” causes and elements for the existence of something would only cause the increase of their blindness and deafness amidst the limitless probabilities.

▪Therefore, attributing any being, which has a unique, particular individuality formed of innumerable elements in perfect order and a most sensitively balanced way, to such causes would be as unreasonable as accepting numberless impossibilities all at once.

▪Ignoring these impossibilities, physical causes or agents or powers affect something through direct contact. However, they have contact only with the exteriors of things or beings. But we see that the interiors of living beings in particular, where the hands of physical or “natural” causes or agents have no contact, are ten times better ordered, more delicate, and artistic than their exteriors.

The tiniest living things, the minutest creatures, which the hands of physical or “natural” causes and agents cannot reach and with which they do not have direct contact, not even with their exteriors, are more strange and wonderful in art and more amazing in creation than the largest creatures.

This being the case, only one who is a hundred times more deaf and blind than the inanimate, ignorant, crude, distant, and conflicting causes and elements can attribute these creatures to those causes and elements.

The second way

This is the claim that things are formed by themselves. This is equally inconceivable and impossible in numerous ways. As examples, we will explain three of them.


O denier of the Creator! You can accept something that is impossible as possible in numerous ways. For you exist and are not a simple, inanimate, or unchanging substance. Rather, you are like a perfectly well-ordered and continuously renewed factory or like a wonderful palace that undergoes continuous change and renewal.

▪Innumerable particles are ceaselessly working in your body, which has connections and mutual relations with the universe, particularly in respect of the provision and permanence of your species. The particles in your body are careful not to destroy those connections and relations. It is as if they consider the entire universe from the perspective of your relations with it and assume their positions accordingly.

▪Therefore, if you do not accept that the particles in your body are not tiny officials moving in accordance with the law of the Eternal, All-Powerful One, or the soldiers of one of His hosts, or the nibs of the Pen of Divine Destiny, or the points of the Pen of the Divine Power, then each particle working in your eye would have to have an eye capable of seeing the whole of your body together with the whole of the universe, with which your body is connected and related. You would also have to ascribe to each particle an intelligence equivalent to that of a hundred geniuses; it would have to have the capacity to know your whole past and future, your ancestors and descendants, the origins of the elements that form your body, and the sources of your sustenance.

Attributing the consciousness and knowledge of a thousand Platos to an unintelligent particle is obviously misguided.

July 5, 2017- YAY!

Today I recited my Shahada and am officially a Muslimah! Thank you @reverthelp
I was not expecting it to happen so suddenly, but I was ready nevertheless and feel so happy! I know I have much to learn but am so excited!

Sūratu’l-Baqarah [The Cow] : (2:18) ; (2:171)

They are utterly deaf, dumb, and blind; they can no longer recover.(Al-Baqarah 2:18)

They are deaf, dumb and blind, and so they do not think and understand. (Al-Baqarah 2:171)

One of the above verses refers to hypocrites, and the other describes the state of unbelievers.

▪According to these verses, hypocrites and unbelievers are similar in that they are both are deaf, blind, and dumb.

▪Just like unbelievers, hypocrites, even if they are Muslim in appearance, do not believe.

The three main causes of unbelief are prejudices, wrong viewpoints, and submersion in wrongdoing.

▪Unbelievers and hypocrites are deaf and blind to the truth due to prejudice, self-pride, egotism, igno-rance, or enmity; they do not have a sound viewpoint and thus cannot distinguish between truth and falsehood, between the way of faith and that of hypocrisy and commit, therefore, wrongdoing and injustice.

Though these verses depict the three most important characteristics hypocrites and unbelievers share in common, they end with different statements.

The first verse explains that the hypocrites have lost and are no longer able to recover both the original human nature God gives eve-ryone at birth and the faith they accepted while the other points to the unbelievers’ incapability to use their intelligence.

Hypocrites and unbelievers share many qualities and characteristics that confirm their blindness, deafness, and dumbness.

They are unable to read correctly the Book of the Universe, which has been exhibited before them generously to help human beings discover the Supreme Creator. They cannot study and read existence and incidents properly. They ignore what the Scriptures say, and they cannot give ear to the voice of their conscience.

If they had taken advantage of the aforementioned issues, then they would have been able to use their intelligence and declare “lā ilāha illa’llāh” (There is no deity but God)—as the believers do.

This way, they would also have returned to their original human nature; as a result, they would have lived their lives according to God’s orders and prohibitions.

▪However, they are deaf because while every creature in the universe proclaims the existence of God by their unique language, they are incapable of hearing that.

▪They are dumb because they are incapable of acknowledging what they feel in their conscience.

▪They are blind because they cannot see the ways that lead to the truth of God’s existence and Oneness.

As for the conclusions of the verses, the verse about unbelievers declares that they do not use their intelligence and they do not actually think. If they had been able to think, they could have found the ways leading to faith easily. Indeed, in the atmosphere of peace after the Treaty of Hudaybiyah concluded in the sixth year of the Hijrah (628 CE), many among the obstinate unbelievers of Makkah, who had persecuted God’s Messenger and his Companions for many years, had the opportunity to recognize what and how Muslims really were and how they lived.

Abandoning their bias and obstinacy, they confessed, “We had been in a great error!” and accepted the Truth. They came to this point by using their intelligence properly.

So since the deafness, dumbness, and blindness of the unbelievers who obstinately rejected faith had arisen from their incapability to use their reason and think properly, the Qur’ān concludes the verse about them with the statement, “they do not think and understand.”

In another verse, the Qur’ān describes the hypocrites as,

“Vacillating between (the believers) and (the unbelievers), neither with these, nor with those” (An-Nisā’ 4:143).

Hypocrites shuttle between believers and unbelievers, and though they seem to belong in either group, they display the deprivation of the light of insight and the loss of consciousness and percep-tion and thus cannot ever be truly counted among the believers.

▪In addition, as they prefer the worldly life, they endeavor to taste the worldly pleasures at all costs. Belief and unbelief do not make any difference to them; they prefer the company of those that can offer them high living standards and comfort. Hence, they even go to mosque and pray when they deem it to their advantage; nevertheless, they only show off and pray lazily, as the Qur’ān says:

“When they rise to do the Prayer, they rise lazily, and to be seen by people (to show them that they are Muslims); and they do not remember God (within or outside the Prayer) save a little” (An-Nisā’ 4:142).

▪This means that the hypocrites apparently live as Muslims and seem to follow God’s Messenger; they are, however, far from seeing the truth because their hearts are veiled and their thoughts are not based on faith and far from sincerity. Therefore, the biggest problem of the hypocrites is their insincerity.

Accordingly, the Qur’ān concludes this verse (2:18) with, “Lā yarji‘ūn” (They cannot return to the line of the truth and the purity that they originally had as human beings).

In the same way, the verses in Sūratu’l-Munāfiqūn (The Hypocrites) also end with the conclusion: “Lā ya‘lamūn” (They do not know) or “Lā yafqahūn” (They do not grasp [the gist of the matter]). It is not fitting to use “Lā ya’qilūn” (they do not think and understand) or “Lā yatafakkarūn” (they do not reflect) to describe hypocrites because those attributes usually belong to the unbelievers.


So I’ve finally made the decision to Revert to Islam and have said my Shahadah but plan to say it again In June at a Masjid. I’ve been studying for this moment for 5 years, and I’ve finally made it this far. Inshallah that everything goes well.
Thank you @reverthelp for coaching me 2 years ago and now