Bismillah walhamdolilah wassalatu wassalam ‘ala rasool Allah
Here are ten ways to attain the love of Allah subhanahu wa ta’ala, as per Ibn al-Qayyim rahimuhallah:
First, reciting the Qur’an while pondering over its meanings and what is meant by it.
Allah says, the meaning of which is: “Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah , they would have found within it much contradiction” [4:82]
Bismillah walhamdolilah wassalatu wassalam ‘ala rasool Allah
We live this life yearning to be amongst those whom Allah loves. On top of that, we wish and pray that Allah gives us the opportunity to be amonst the blessed who sincerly love Him. Truly, this only comes from His Will and we should beg him for that opportunity day and night.
Here is a a beautiful du’a that we have been taught by the Prophet sallalahu alayhi wasalam:
“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [33:21]
Inshallah in this post and in future posts, we will be looking at seerah. We will look at how the prophet (SAW) set an excellent example for us in different roles; be it be as a husband, father, friend, leader and other such roles. In today’s post, we will look at his life as a father and grandfather.
Bismillah walhamdolilah wassalatu wassalam ‘ala rasool Allah
Umer radhiAllah anhu used to say:
“If Allah strikes me with calamity I will thank Allah for four things: 1) that the test was not in my deen 2) the calamity could have been worse 3) it is an expiation for my sins 4) any loss after losing the Prophet sallalahu alayhi wasalam is nothing”
The greatest man that lived after the Prophet sallalahu alayhi wasalam and Abu Bakr as-Siddiq radhiAllah anhu, Umer ibn al-Khattab radhiAllah anhu. What a man! SubhanAllah. We thank Allah for giving us such amazing examples of people to emulate and look up to. Alhamdolilah!
A STATEMENT OF TRUTH REVEALED TO THE MUSHRIKS
Continuing and inshallah the last post in the explanation of the poem, we will now we move into the third aspect of tawheed: maintaining the oneness, uniqueness, and exclusiveness of Allah’s rights to be worshipped (tawheed al-uloohiyyah)
The grand importance of tawheed al-uloohiyyah is evident in the fact that the Prophet sallalahu alayhi wasalam was commissioned to a nation that confirmed many aspects of the first two categories of tawheed but rejected worshipping Allah alone. His mission was to bring people back to the pure worship of Allah subhanahu wa ta’ala as He says to the Prophet sallalahu alayhi wasalam:
NOR DOES HIS CREATION TAKE PART IN HIS MAJESTY
Continuing in our explanation of the poem and our discussion of the five points relating to tawheed al-asma was-sifat:
It is not befitting the majesty of Allah subhanahu wa ta’ala that we ascribe to Him characteristics and weaknesses of creation. To Allah belongs the quality of Highness; Highness in His Essence, in His Attributes and esteem, and in His Strength and Power. He is far above His creation and there is no likeness to be made because Allah says:
BEYOND WHICH WE DO NOT PONDER NOR PUT CONDITIONS
Continuing in our explanation of the poem and our discussion of the branches tawheed, we now move into the second branch which is the oneness, uniqueness, and exclusiveness of Allah’s Names and Attributes (tawheed al-asma was-sifat). There are five points we will discuss; three points in this post and the remaining two in the next post.
The Arabic word ‘Allah’ denotes the meaning of exclusiveness and uniqueness. In its linguistic sense, it means The One and Only deity (al-ilah). ‘Allah’ is also one of the perfect and infinite Names that our beloved Lord has chosen to name Himself with. The greatest name of the Lord of the heavens and the earth is Allah and it is the grand name to which all His other Names and Attributes are attributed to. As He, subhanahu wa ta’ala, says in the Qur’an:
We live in a time where it is difficult to truly imagine ourselves being under anyone else’s control, even though we know our every breath, our every step, our every movement is fully controlled by the Creator of the heavens and the Earth. Nonetheless, we still find it difficult to imagine a day where freedom will be taken away, completely. Today, even under these ‘controlled’ environments, Allah has permitted freedom to mankind; we can speak, eat, see, walk, sit, touch, and listen as we please. However, in the Hereafter on the Day of Judgement, the freedom of mankind will indeed be taken away and the supremacy of Allah subhanhu wa ta’ala will be shown. On that Day, Allah will reign King over all the other so-called kings and humans, and He will control His environment in a matter that He wills. On that Day, we will not cease from standing until certain questions are answered.
This is post #36 in our series on Tafseer of Juz ‘Amma (click the link to see all posts in this series).
In Surah Humazah, Allah (‘azza wa jal) says:
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
Translation: Woe to every scorner (humazah) and mocker (lumazah). [Surah Al-Humaza, verse 1].
As we mentioned many, many times before in this series, wayl is a curse. And when Allah says wayl about someone, it’s not a curse, but a statement of reality–because He, ‘azza wa jal, is not in need of cursing anyone. Ibn Abbaas (radiallahu ‘anhu) says, wayl is a valley in Hellfire; in this sense, it’s almost as if the person is saying, for what I did, this is what I deserve–come to me, o wayl.