Allah Sees Everything Quotes

Mystics throughout time have said that they believe in God like they believe in light, not because they can see light, but because through it they see everything else.

Think for a moment about an emergency siren. What is its purpose? The siren is an indication and a warning that something harmful is coming. If we hear it, we naturally panic. But what happens when they need to test the siren? What happens when it’s just a drill to see how we will react? The test siren sounds exactly the same, but it is “only a test.” Although it looks, sounds, and feels real, it is not. It is only a test. And we’re reminded of that again and again throughout the test. This is exactly what Allah tells us about this life. It is going to look, sound, and feel very, very real. At times it’s going to scare us. At times it’s going to make us cry. At times it’s going to make us flee, instead of standing firm—even more firm—in our places. But this life and everything in it is only a test. It is not actually real. And like that test of the emergency broadcast system; it is training us for what is real.

The signs of the soundness of the servant's love for his Lord are three absence of self-willing pleasure in every event which takes place through divine decree and seeing the perfection of the Beloved in everything and being content with Him in everything through submission to Him in all things.

Now how does all this relate to Islamic jihad? Islam sees violence as a means of propagating the Muslim faith. Islam divides the world into two camps: the dar al-Islam (House of Submission) and the dar al-harb (House of War). The former are those lands which have been brought into submission to Islam; the latter are those nations which have not yet been brought into submission. This is how Islam actually views the world! By contrast, the conquest of Canaan represented God’s just judgement upon those peoples. The purpose was not at all to get them to convert to Judaism! War was not being used as an instrument of propagating the Jewish faith. Moreover, the slaughter of the Canaanites represented an unusual historical circumstance, not a regular means of behavior. The problem with Islam, then, is not that it has got the wrong moral theory; it’s that it has got the wrong God. If the Muslim thinks that our moral duties are constituted by God’s commands, then I agree with him. But Muslims and Christians differ radically over God’s nature. Muslims believe that God loves only Muslims. Allah has no love for unbelievers and sinners. Therefore, they can be killed indiscriminately. Moreover, in Islam God’s omnipotence trumps everything, even His own nature. He is therefore utterly arbitrary in His dealing with mankind.

When we grasp that all of this world’s blessings are a gift of Allah and are thankful for them, we please Allah. As a result, we are always aware that the beauty, blessings, and good things around us come from Him. However, those who deny Allah do not see this truth. Instead, they ignore Him and appease their desires and passions. As they enjoy more and more of these blessings, their discontent also increases, because they are consumed by the maniacal desire to possess everything. Instead of being content with what they have, they are unhappy until they get even more. And as a result, they can never fully appreciate the countless blessings and limitless potentials that they already possess. For example, they may have a fine car but become dissatisfied with it as soon as a new model comes out. They believe that going on vacation will end all of their difficulties; however, the slightest setback causes them misery and anxiety. They do not try to overcome their difficulties with patience and submission to destiny, but become pessimistic and return even more anxious and disappointed. Even if they had enjoyed themselves, their pleasure is only temporary; the following anxiety is far more enduring.

During the period in question, the changes in the empty space in the womb can only be identified by an anatomical or gynecological examination. Yet these changes, only recently identified by scientists, are miraculously indicated in Surat ar-Ra‘d: Allah knows what every female bears and every shrinking of the womb and every swelling. Everything has its measure with Him. (Qur'an, 13:8) At the beginning of the menstrual period, the mucous on the walls of the womb (the endometrium layer) is 0.5 mm (0.02 inch) thick. Under the effect of hormones secreted by the egg, this layer grows and reaches a thickness of 5-6 mm (0.2 inch). This layer is then discarded in the absence of fertilisation. As we see from the above verse, this monthly increase and reduction in the walls of the womb is indicated in the Qur'an.

Easterners who embrace an authoritarian mindset need to be reminded that religious authorities are not all created equal; some are worth following, and some are not. If the credentials of the leaders are not scrutinized and their messages not weighed, how can one know which should be followed? The Bible encourages us to “test everything; hold fast what is good” (1 Thess. 5:21 ESV) and warns, “do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1 ESV). The question is, Will Easterners have the courage and tenacity to apply the needed tests? This can be challenging because, as Nabeel reminds us, “When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissension is reprimanded and obedience is rewarded.

So there are two ways of seeing this world. One is maya, the grand illusion. You want nothing to do with this. This is what creates problems. This appears to create animosity, sorrow. But then there is the real world. The world of the Self. The world of Bliss. The world of total joy, unalloyed peace and happiness. This is what you really are. This is your real nature, your swarupa. You have always been this and you will always be this. Forget about the past. Do not worry about the future. Have total faith, total joy, in yourself. Only when you can understand yourself as All Pervading Consciousness can you possibly understand that all the universe is an emanation of your mind. Everything that you see comes out of you. You are the Creator. You are the God. You are the Avatar, the Atman. All the Gods that you've heard of, the Buddha, Krishna, Jehovah, Allah, they're all you. You are That. You are nothing else but That. You've always been That. Tat Tvam Asi. This is you.

This life has been created with blessings that are deeply appealing to people, for: He has given you everything you have asked Him for. If you tried to number Allah’s blessings, you could never count them. Humanity is indeed wrongdoing, ungrateful. (Surah Ibrahim: 34) Moreover, Allah allows us to enjoy these blessings as we wish and informs us that if we thank Him, our blessings will increase even more. However, these wonderful blessings will be a cause of misery to those who are ungrateful. This is one of the Qur’an’s deepest secrets, a manifestation of Allah’s justice, and an important indication of the wisdom of His creation. For those who see the true Way and believe, He continually creates new opportunities and shows them the beauty of belief and the darkness of the unbelievers’ lives. So, whatever blessings people may have cannot give them a sense of real security and contentment. This, in fact, is Allah’s mercy toward His servants, for by this means they can understand that only believers who submit themselves to Allah can find true happiness and contentment, and thus submit themselves to Him.

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The wonderful thing about Moab is that everything happens in a story-book setting, with illustrations by Maxfield Parrish and Wyeth and Joe Coll, and all the rest of them, whichever way you look. Imagine a blue sky—so clear-blue and pure that you can see against it the very feathers in the tails of wheeling kites, and know that they are brown, not black. Imagine all the houses, and the shacks between them, and the poles on which the burlap awnings hang, painted on flat canvas and stood up against that infinite blue. Stick some vultures in a row along a roof-top—purplish—bronze they’ll look between the tiles and sky. Add yellow camels, gray horses, striped robes, long rifles, and a searching sun-dried smell. And there you have El-Kerak, from the inside. From any point along the broken walls or the castle roof you can see for fifty miles over scenery invented by the Master-Artist, with the Jordan like a blue worm in the midst of yellow-and-green hills twiggling into a turquoise sea. The villains stalk on-stage and off again sublimely aware of their setting. The horses prance, the camels saunter, the very street-dogs compose themselves for a nap in the golden sun, all in perfect harmony with the piece. A woman walking with a stone jar on her head (or, just as likely, a kerosene can) looks as if she had just stepped out of eternity for the sake of the picture. And not all the kings and kaisers, cardinals and courtezans rolled into one great swaggering splurge of majesty could hold a candle to a ragged Bedouin chief on a flea-bitten pony, on the way to a small-town mejlis.

Umma is the opposite of every female that I saw or knew so far in America. She doesn’t change her mind every few seconds, minutes, or months. She is steady. Her love and loyalty are forever. Her friendship is something you can count on. She is an amazing talent, while being so modest and down to earth. She is a young wife and mother, and an extremely attractive woman without conceit. She doesn’t need or want everyone to look at her or to give her compliments all day to feel all right about herself. She is an incredible cook, who fills every one of her dishes and pots at every meal, with love. After eating, you could feel the love growing in your belly and strengthening your body. She is a hard worker but always pleasant. She is so smart, yet so unselfish. Even when she criticizes she is accurate but soft and always sweet. The best thing about her is her certainty. Her belief in and dedication to Allah is unshakable. You could see it in her every action every day, without her preaching a word of it. Her family is her life. Umma’s love for my father is like radiation, something active and extreme that’s in each speck of the atmosphere every day. Since leaving the North Sudan, where Umma was born, raised, married, and gave birth, I do not mention her husband, my father, because mentioning missing him would set off a tidal wave of her emotions and desires and a typhoon of her tears that could only drown everyone and everything in its path. We live life like he is right here beside us in the United States.

As an anonymous writer once said, “The light at the end of the tunnel is not an illusion, the tunnel is.” The declaration of la illaha illa Allah is a reminder that all shapes and forms are like a mirage before the face of God. Allah is the only Truth, Al- Haqq. As the mystics say, “The World is not Allah but there is nothing else but Allah.” Nothing moves without Him. Nothing lives and exists without Him. Allah’s spirit or ruh, was blown into the dead earth of humankind to give us life. We live because of Al-Hayy, The All-Living. We see because of Al-Basir, The All-Seeing. We hear because of As-Sami,’ The All-Hearing. Everything we are mirrors the beauty of our Lord. We are because He is.

Compassion in times and places of confusion is usually a good idea. Frequently, new dervishes will become upset by what they see happening in the apparent world. For example, if their tesbih (Sufi prayer beads) breaks, they take this as a sign that Allah is angry with them. There is no evil that their tesbih broke. What is important is how the dervish mends it or replaces it. Just as that in life, when other "things" break, what is important is our reaction and how we mend or replace them. In addition, assuming that Allah is angry with them, is typical for the new dervish in that new dervishes tend to react in extreme ways. Everything becomes a matter of blown out of proportion. As one matures on the Path, one develops a sense of proportion and perspective, and does not run off as a chicken with its head cut off, when an inconvenience occurs in life.

With his iman, he will split open and sift everything he sees. He will pierce through it with his wisdom and his firm certitude and determination, without allowing his mind to become fatigued, without allowing his heart to give up. If he can continue to pierce and cut through what is within everything, he will see only Allah. He will see Allah‘s wealth, Allah‘s powers, Allah‘s qualities, and nothing else. In every moment, in every tree, in every flower, and in every blade of grass, he will see only God. In every tree, every fruit, every fragrance, every flower, every bird, every cow, every goat, in whatever he beholds he will see only the secret of Allah, the powers or wilayats of Allah, and the qualities of Allah. When he looks at an ant he will discover Allah‘s secrets. When he looks at a fruit he will be amazed and say, „What a wonder! How praiseworthy You are. How subtly You have created the fruit. What flavors it contains!“ If he looks at a honeybee he will see how much wisdom it has, how it builds its house, what qualities it has, and how it tastes the honey and shares it with everyone. (p. 4)

The Prophet, Peace be Upon Him, said, 'Contemplate Allah's creation.' Intelligent contemplation comes only to one who has been bewildered by what is known. . . . For when that has happened, the eye of discernment opens for him, and he sees 'ajab (wonder) in everything.

The best behavior is to see a gift of Allah in everything you receive. (p. 102)

Once we see the world for what it is, we see that it is nothing but dhikr Allâh—a reminder of God, a mention of God, a remembrance of God. Our response to the world can only be to follow its lead—to mention and to remember God. “Everything is accursed,” says the hadîth, “except dhikr Allâh.” But everything is dhikr Allâh, so nothing is accursed. The alchemy of dhikr transmutes the accursed into the blessed. The place of that dhikr, where God becomes truly present and man becomes truly blessed, is the heart. – William C. Chittick (On the Cosmology of Dhikr, p. 63)