Complain To Allah Quotes

If you complain that Allah is testing you too much, you're failing the test.

If you complain about small calamities, Allah will give you great calamities.

Allah doesn’t want people to complain to other people,” he said. “People must complain to Allah, not to anyone else.

Blaming yourself Do not complain to your Lord about a delayed reply to your request; but you should rather complain about yourself for your delayed (misplaced) manners.

In Nazran nobody complained, neither the women nor the small children. Sometimes they said, 'It was Allah's will.'How can you defeat such a nation, how can you subjugate them, conquer them? You can never defeat a Chechen. You can only kill him, eliminate him.

Allah’s Apostle said “The Hell Fire complained to its Lord saying, ‘Oh Allah! My different parts eat up each other.’ So, He allowed it to take two breaths, one in the winter and the other in summer, and this is the reason for the severe heat and the bitter cold you find (in weather).

Allah is CLOSER to you than your jugular vein, He knows your DEEPEST thoughts; he feels your pain. Any problems, RAISE your hands to Allah and complain, The most compassionate, the one who LOVES you greatly. Allah is more MERCIFUL than a mother is to her baby, HOLD on to the QUR’AN and the SUNNAH tightly. A guiding LIGHT, shining brightly...

128. Moses reassured his people, “Seek Allah’s help and be patient. Indeed, the earth belongs to Allah ˹alone˺. He grants it to whoever He chooses of His servants. The ultimate outcome belongs ˹only˺ to the righteous.” 129. They complained, “We have always been oppressed—before and after you came to us ˹with the message˺.” He replied, “Perhaps your Lord will destroy your enemy and make you successors in the land to see what you will do.

There is no position on which people are so immovable as their religious beliefs. There is no more powerful ally one can claim in a debate than Jesus Christ, or God, or Allah, or whatever one calls this supreme being. But like any powerful weapon, the use of God’s name on one’s behalf should be used sparingly. The religious factions that are growing throughout our land are not using their religious clout with wisdom. They are trying to force government leaders into following their position 100 percent. If you disagree with these religious groups on a particular moral issue, they complain, they threaten you with a loss of money or votes or both. I’m

So is he a radical?” non-Muslims often asked when I told them about the Sheikh. “Not at all,” I’d say, assuming we were all speaking in post-9/11 code. “Of course not.” And I’d meant it. He is not a radical. Or rather, not their kind of radical. His radicalism is of entirely another caliber. He’s an extremist quietist, calling on Muslims to turn away from politics and to leave behind the frameworks of thought popularised by Islamists in recent centuries. Akram’s call for an apolitical Islam unpicked the conditioning of a generation of Muslims, raised on the works of Abu l’Ala Maududi and Sayyid Qutb and their nineteenth-century forerunners. These ideologues aimed to make Islam relevant to the sociopolitical struggles facings Muslims coping with modernity. Their works helped inspire revolutions, coups, and constitutions. But while these thinkers equated faith with political action, the Sheikh believed that politics was puny. He was powered by a certainty that we are just passing through this earth and that mundane quests for land or power miss Islam’s point. Compared with the men fighting for worldly turf, Akram was far more uncompromising: turn away from quests for nation-states or parliamentary seats and toward God. “Allah doesn’t want people to complain to other people,” he said. “People must complain to Allah, not to anyone else.” All the time spent fulminating, organising, protesting? It could be saved for prayer. So unjust governments run the world? Let them. They don’t, anyway. Allah does, and besides, real believers have the next world to worry about.

I want to make sure we understand in this reminder what duʿā’ is not? Duʿā’ is not placing an order at a restaurant. Duʿā’ is not placing an order for a product. When you place an order, you pay something and you get what you expected. You place an order for French fries; you’re not supposed to get a burger. You’re supposed to get French fries. When you place an order for a laptop, you’re not supposed to get a phone in the mail. You get what you ordered, and when you order something you obviously pay for it. You paid for it, so you’re expecting what you paid for. When you and I make duʿā’, we pay nothing. We pay nothing. When you pay nothing, then you have no expectations, you have no right to complain about what you get. You don’t get to say, ‘Hey! Wait, I asked for a hundred on my exam. I made duʿā’ last night. I still got a forty. What is this Allah? I placed the right order!’ You and I don’t get to do that. Allah is not here to serve you and me as customers. We’re used to customer service in this world. We are used to it so much that we think the way we are going to deal with Allah, is the same. Some of the young people today; unfortunately, their relationship with their parents has become like their parents are supposed to provide them customer service. ‘Mum, I asked you to buy me Grand Theft Auto! How come you didn’t get it yet?’, ‘I told you I’m going to do my homework!’ Like your homework is payment or something, right? Because we feel so entitled all the time, we bring this entitled attitude when we turn to Allah and we make duʿā’ to Him. ‘Yā Allāh, heal me.’ ‘Yā Allāh, get me a promotion.’ ‘Yā Allāh, do this for me or do that for me.’ And it doesn’t happen; and you’re like: ‘Forget this, I don’t need prayer. I even took the time out to pray and He didn’t give!

There is no position on which people are so immovable as their religious beliefs. There is no more powerful ally one can claim in a debate than Jesus Christ, or God, or Allah, or whatever one calls this supreme being. But like any powerful weapon, the use of God’s name on one’s behalf should be used sparingly. The religious factions that are growing throughout our land are not using their religious clout with wisdom. They are trying to force government leaders into following their position 100 percent. If you disagree with these religious groups on a particular moral issue, they complain, they threaten you with a loss of money or votes or both. I’m frankly sick and tired of the political preachers across this country telling me as a citizen that if I want to be a moral person, I must believe in A, B, C, and D. Just who do they think they are? And from where do they presume to claim the right to dictate their moral beliefs to me? And I am even more angry as a legislator who must endure the threats of every religious group who thinks it has some God-granted right to control my vote on every roll call in the Senate. I am warning them today: I will fight them every step of the way if they try to dictate their moral convictions to all Americans in the name of conservatism.

There is no position on which people are so immovable as their religious beliefs. There is no more powerful ally one can claim in a debate than Jesus Christ, or God, or Allah, or whatever one calls this supreme being. But like any powerful weapon, the use of God’s name on one’s behalf should be used sparingly. The religious factions that are growing throughout our land are not using their religious clout with wisdom. They are trying to force government leaders into following their position 100 percent. If you disagree with these religious groups on a particular moral issue, they complain, they threaten you with a loss of money or votes or both. I’m frankly sick and tired of the political preachers across this country telling me as a citizen that if I want to be a moral person, I must believe in A, B, C, and D. Just who do they think they are? And from where do they presume to claim the right to dictate their moral beliefs to me? And I am even more angry as a legislator who must endure the threats of every religious group who thinks it has some God-granted right to control my vote on every roll call in the Senate. I am warning them today: I will fight them every step of the way if they try to dictate their moral convictions to all Americans in the name of conservatism.19

Women are inherently crooked? Certainly some Muslim clerics think so—or at least, they do not believe in legal equality for women. Bangladeshi Islamic cleric Mufti Fazlul Haq Amini read the same Koran that Tony Blair found so progressive and yet complained about attempts in his native country to establish equal property rights for women. The problem? That would be “directly against Islam and the holy Koran.”7 And where do Muslims get such ideas? They stem from the overall inferior status of women promulgated in the Koran, which specifically refutes the notion that women have as much basic human dignity as men. To the contrary, Allah says men are superior. When giving regulations for divorce, Allah stipulates that women “have rights similar to those (of men) over them in kindness.” Similar, but not identical, for “men are a degree above them” (2:228). Far from mandating equality, the Koran portrays women as essentially possessions of men. The Koran likens a woman to a field (tilth), to be used by a man as he wills: “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” (2:223). And in a tradition Muhammad details the qualities of a good wife, including that “she obeys when instructed” and “the husband is pleased to look at her.”8 The Koran decrees women’s subordination to men in numerous other verses:            •    It declares that a woman’s legal testimony is worth half that of a man: “Get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her” (2:282).            •    It allows men to marry up to four wives, and also to have sex with slave girls: “If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice” (4:3).            •    It rules that a son’s inheritance should be twice the size of that of a daughter: “Allah (thus) directs you as regards your children’s (inheritance): to the male, a portion equal to that of two females” (4:11).            •    It allows for marriage to pre-pubescent girls, stipulating that Islamic divorce procedures “shall apply to those who have not yet menstruated” (65:4).

Prosperity pushed him to do things that caused Allah's anger and adversity pushed him to deny His favour and show ungratefulness, and complain against Him to His creatures.

A sick person is Allah’s guest for as long as he is ill. Every day he is sick, God gives him countless rewards, as long as he says ‘ al hamdulillah’, praise be to God, and does not fight it and complain. When God returns to him his health, he expiates his sins and gives him the status of the newly-born (completely pure and free of any sin). Illness is a mercy and a blessing.

European converts to Islam were more vulnerable to extremist groups because many lacked this lifelong socialization. Many came from deprived social backgrounds and were primed to be drawn to aggressive, militant strains of anything, from local gangs to local extremist ideologues. They were quick to subsume their personal grudges against family and society into transnational political grudges against the West. Cuspert fell readily into the arms of shadowy German jihadist figures who promised that extreme stance. In fact, Cuspert didn't convert to Islam so much as initiate himself straight into a radical Islamist group called The True Religion. It was as though he had pressed a button and changed the aesthetic theme of the WordPress site of his life from gangsta to mujahid; the chaotic structure and violent impulses were all the same, but were now overlaid with Islamist imagery and themes. Suddenly causes like Iraq, Chechnya, and Afghanistan mattered to him deeply, and Germans, Westerners, and a broad swath of humanity became "unbelievers" who were complicit in Muslim suffering. His old friends on the Berlin rap scene were devastated, and furious. They were from "good enough" Muslim families and were adept at living and rapping about the painful contradictions. They didn't turn to violence. They all knew where the lines were. His record producer later complained bitterly about Cuspert's betrayal: "He disgraced everyone, all of the Muslim MCs. He ruined the community. May Allah forgive him. But we don't.

He also records that Wahb ibn Munabbih said, ‘A servant worshipped Allah for fifty years. Allah inspired him with the words, “I have forgiven you.” The servant asked, “Lord, what have you to forgive, I have committed no sin!” Thereupon Allah ordered a vein in his neck to throb painfully such that he could not pray or sleep. After a while it was cured and an angel came to him, and to him he complained about the vein. The angel said to him, “Your Lord, Mighty and Magnificent says: your worship for the last fifty years equates to the soothing of that vein.”’ [Abu Nu‘aym, vol. 4, p. 70 #4784; and ibn Abi al-Dunya #148]

In his early days as a prophet in Mecca, Mohammed had not been violent at all. His teachings were religious and confined to threats in the afterlife. By this stage however, his hatred of those who refused to believe in him could be described as inhuman. His personality is described by psychiatrists as narcissistic. He demanded adoration from others and showed a psychopathic hatred of those who would not give him the status he demanded. At its core, these are the values on which Islam is founded. Muslims believe that there is no God but Allah and Mohammed is his final Prophet. Mohammed is believed to be perfect and the Koran tells Muslims repeatedly to emulate his behaviour. As we already know, Muslims can choose to follow Mohammed’s Meccan example, as most of them do or follow the Medina example as the Jihadists do. Since earlier verses are abrogated by later ones, the Medinan Koran is better, but since the Koran is perfect the Meccan Koran is also valid. To a Western mind this is very confusing. By our logic, if two things contradict each other then at least one must be wrong. Western logic is founded on truth and only one thing can be true. In Islamic logic, “truth” is anything which advances Islam. Two things therefore can contradict one another and yet both are “true”. The confusion this causes is deliberate and Islam often uses it to its own advantage. Its hard (Medinan) side hides behind its softer (Meccan) side. This is one reason why “moderate” Muslims may complain about Jihadists to Kaffirs, but will never confront the Jihadists themselves. They know that the Medina example is the better one.