Creature Of Allah Quotes

Allah will not give mercy to anyone, except those who give mercy to other creatures.

When Allah created his creatures He wrote above His throne: ‘Verily, my Compassion overcomes my wrath.

Ibn al-Arabi gave this advice: Do not attach yourself to any particular creed exclusively, so that you may disbelieve all the rest; otherwise you will lose much good, nay, you will fail to recognize the real truth of the matter. God, the omnipresent and omnipotent, is not limited by any one creed, for he says, 'Wheresoever ye turn, there is the face of Allah' (Koran 2:109). Everyone praises what he believes; his god is his own creature, and in praising it he praises himself. Consequently, he blames the disbelief of others, which he would not do if he were just, but his dislike is based on ignorance.

The Merciful is kind to those who are merciful. If you show compassion to your fellow creatures in this world, then those in heaven shall be compassionate toward you. -The Prophet Muhammad (SAW), as narrated by Abd'Allah bin Amr from "The Bounty of Allah

Allah, Most High, has truly blessed us. He has created just for us the mysterious spirit that He has breathed into us and by so doing distinguished us from all other physical creation. He has adorned us with our incomparable intellect, which further distinguishes us from all else in this creation. What other creature on this planet -another gift He has blessed us with- can even begin to create the likes of this Internet? Will we not stop, give thanks to our Merciful and Generous Lord? Will we not stop and realize how precious our lives are and begin to show each other more love, mercy, kindness and empathy? Will we not stop, take time, and reflect?

Marriages are made in heaven. When Allah made a creature, He also made the creature's mate

We’re all born with the greatest treasures we’ll ever have in life. One of those treasures is your mind, another is your heart. And the indispensable tools of those treasures are time and health. How you use the gifts of Allah to help yourself and humanity is ultimately how you honor him. I have tried to use my mind and my heart to keep our people linked to history, so we do not become amnesiac creatures living arbitrarily at the whim of injustice.

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.

Jalal-ud-Din Rumi used to tell a story about a far distant country, somewhere to the north of Afghanistan. In this country there was a city inhabited entirely by the blind. One day the news came that an elephant was passing outside the walls of this city. ‘The citizens called a meeting and decided to send a delegation of three men outside the gates so that they could report back what an elephant was. In due course, the three men left the town and stumbled forwards until they eventually found the elephant. The three reached out, felt the animal with their hands, then they all headed back to the town as quickly as they could to report what they had felt. ‘The first man said: “An elephant is a marvellous creature! It is like a vast snake, but it can stand vertically upright in the air!” The second man was indignant at hearing this: “What nonsense!” he said. “This man is misleading you. I felt the elephant and what it most resembles is a pillar. It is firm and solid and however hard you push against it you could never knock it over.” The third man shook his head and said: “Both these men are liars! I felt the elephant and it resembles a broad pankah. It is wide and flat and leathery and when you shake it it wobbles around like the sail of a dhow.” All three men stuck by their stories and for the rest of their lives they refused to speak to each other. Each professed that they and only they knew the whole truth. ‘Now of course all three of the blind men had a measure of insight. The first man felt the trunk of the elephant, the second the leg, the third the ear. All had part of the truth, but not one of them had even begun to grasp the totality or the greatness of the beast they had encountered. If only they had listened to one another and meditated on the different facets of the elephant, they might have realized the true nature of the beast. But they were too proud and instead they preferred to keep to their own half-truths. ‘So it is with us. We see Allah one way, the Hindus have a different conception, and the Christians have a third. To us, all our different visions seem incompatible and irreconcilable. But what we forget is that before God we are like blind men stumbling around in total blackness ...

He believed that touching the limits of human experience was something he shared with the Prophet Muhammad, who was also reputedly epileptic. Dostoevsky’s Prince Myshkin notes that Muhammad’s ecstasy took the form of a mythical white creature who whisked the prophet away “to survey all the dwellings of Allah” in the split second it took a jug of water to spill to the ground. That experience, Prince Myshkin says, is how he first grasped the biblical verse “time shall be no more.” Dostoevsky was describing an “ecstatic aura,” a phenomenon that researchers now realize affects some people with temporal lobe epilepsy.

Instead of such idolatry, Ibn al-Arabi gave this advice: Do not attach yourself to any particular creed exclusively, so that you may disbelieve all the rest; otherwise you will lose much good, nay, you will fail to recognize the real truth of the matter. God, the omnipresent and omnipotent, is not limited by any one creed, for, he says, “Wheresoever ye turn, there is the face of al-Lah” (Koran 2:109). Everyone praises what he believes; his god is his own creature, and in praising it he praises himself. Consequently he blames the beliefs of others, which he would not do if he were just, but his dislike is based on ignorance.

Then he spilled his signature phrase, to which he had earned exclusive patent: "I've seen it all." He launched into a monologue to which I listened impatiently then, but which I would revisit many years later as the greatest wisdom ever imparted to me by another human being. "We're all born with the greatest treasures we'll ever have in life. One of those treasures is your mind, another is your heart. And the indispensable tools of those treasures are time and health. How you use the gifts of Allah to help yourself and humanity is ultimately how you honour him. I have tried to use my mind and my heart to keep our people linked to history, so we do not become amnesiac creatures living arbitrarily at the whim of injustice.

From being a tiny, despised community, the Muslims were now a force with which the pagans of Arabia had to reckon—and they began to strike terror in the hearts of their enemies. Muhammad’s claim to be the last prophet of the One, True God appeared validated by a victory against enormous odds. With this victory, certain attitudes and assumptions were being planted in the minds of Muslims, which remain with many of them to this day. These include: Allah will grant victory to his people against foes that are superior in numbers or firepower, so long as they remain faithful to his commands. Victories entitle the Muslims to appropriate the possessions of the vanquished as booty. Bloody vengeance against one’s enemies belongs not solely to the Lord, but also to those who submit to him on earth. That is the meaning of the word Islam: submission. Prisoners taken in battle against the Muslims may be put to death at the discretion of Muslim leaders. Those who reject Islam are “the vilest of creatures” (Qur’an 98:6) and thus deserve no mercy. Anyone who insults or even opposes Muhammad or his people deserves a humiliating death—by beheading if possible. (This is in accordance with Allah’s command to “smite the necks” of the “unbelievers” (Qur’an 47:4)). Above all, the battle of Badr was the first practical example of what came to be known as the Islamic doctrine of jihad—a doctrine that holds the key to the understanding of both the Crusades and the conflicts of today.

But Paradise would not be a bore for Muslims with different proclivities. Allah also promised his blessed that in Paradise, “round about them will serve, devoted to them, young male servants handsome as pearls well-guarded” (Qur’an 52:24), “youths of perpetual freshness” (Qur’an 56:17): “if thou seest them, thou wouldst think them scattered pearls” (Qur’an 76:19). But surely the Qur’an isn’t condoning homosexuality, is it? After all, it depicts Lot telling the people of Sodom: “For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds” (7:81) and “of all the creatures in the world, will ye approach males, and leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing all limits!” (26:165). A hadith commands that “if a man who is not married is seized committing sodomy, he will be stoned to death.”6 Another hadith has Muhammad saying: “Kill the one who sodomizes and the one who lets it be done to him.”7 These strictures have worked their way into Islamic legal codes, such that two Saudis were so anxious to avoid a flogging or prison term that they murdered a Pakistani who witnessed their “shameful acts” by running over him with a car, smashing his head in with a rock, and setting him on fire.8 But the pearl-like youths of Paradise have given rise to a strange double-mindedness about homosexuality in Islam. The great poet Abu Nuwas openly glorified homosexuality in his notorious poem the Perfumed Garden:

Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in every graspable sense, and He is the Inwardly Hidden from every understanding except the understanding of the one who says that the universe is His form (4) and His He-ness (huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is manifested of the forms of the world is the relation of the governing spirit to the form. The definition of man, for example, includes both his inward and outward; and it is the same with every definable thing. Allah is defined in every definition, yet the forms of the universe are not held back and He is not contained by them. One only knows the limits of each of their forms according to what is attained by each knower of his form. For that reason, one cannot know the definition of Allah, for one would only know His definition by knowing the definition of every form. This is impossible to attain, so the definition of Allah is impossible. Similarly, whoever connects without disconnection has given limits to Allah and does not know Him. Whoever combines connection and disconnection in his gnosis, and describes Allah with both aspects in general - because it is impossible to conceive in detail because we lack the ability to encompass all the forms which the universe contains - has known Him in general and not in particular, as he knows himself generally and not in particular. For that reason, the Prophet, may Allah bless him and grant him peace, linked knowledge (ma'rifa) of Allah to knowledge of oneself and said, "Whoever knows himself knows his Lord." Allah says, "We will show them Our signs on the horizons (what is outside of you) and in themselves (what is your source) until it is clear to them (the contemplators) that it is the Truth," (41:53) inasmuch as you are His form and He is your spirit. You are to Him as your body-form is to you, and He is to you as the spirit which governs the body.

Is the Word the same as God, do you think?" Pick looked at her some more. "Well, you don't think there's more than one God, do you?" Nest began to rush her words. "I mean, you don't think that the Word and God and Mother Nature are all different beings? You don't think they're all running around making different things--like God makes humans and the Word makes forest creatures and Mother Nature makes trees? Or that Allah is responsible for one race and one part of the world and Buddha is responsible for some others? You don't think that, do you?" Pick stared. "Because all these different countries and all these different races have their own version of God. Their religions teach them who their God is and what He believes. Sometimes the different versions even hold similar beliefs. But no one can agree on whose God is the real God. Everyone insists that everyone else is wrong. But unless there is more than one God, what difference does it make? If there's only one God and He made everything, then what is the point of arguing over whether to call him God or the Word or whatever? It's like arguing over who owns the park. The park is for everyone.

The Creation of Human Beings From Water Allah created every [living] creature from water. Some of them go on their bellies, some of them on two legs, and some on four. Allah creates whatever He wills. Allah has power over all things. (Qur'an, 24:45) Do those who disbelieve not see that the heavens and the Earth were sewn together and then We unstitched them and that We made from water every living thing? So won't they believe? (Qur'an, 21:30) And it is He Who created human beings from water and then gave them relations by blood and marriage. Your Lord is All-Powerful. (Qur'an, 25:54) When we look at the verses concerned with the creation of human beings and living things, we clearly see evidence of a miracle. One such miracle is of the creation of living things from water. It was only possible for people to come by that information, clearly expressed in those verses, hundreds of years afterwards with the invention of the microscope. Allah's Miracles in the Qur'an 165 The words "Water is the main component of organic matter. 50-90% of the weight of living things consists of water" appear regularly in encyclopaedias. Furthermore, 80% of the cytoplasm (basic cell material) of a standard animal cell is described as water in biology textbooks. The analysis of cytoplasm and its appearance in textbooks took place hundreds of years after the revelation of the Qur'an. It is therefore impossible for this fact, now accepted by the scientific community, to have been known at the time the Qur'an was revealed. Yet, attention was drawn to it in the Qur'an 1,400 years before its discovery.

Elijah’s mission is to return “the so-called Negro” to Islam, to separate the chosen of Allah from this doomed nation. Furthermore, the white man knows his history, knows himself to be a devil, and knows that his time is running out, and all his technology, psychology, science, and “tricknology” are being expended in the effort to prevent black men from hearing the truth. This truth is that at the very beginning of time there was not one white face to be found in all the universe. Black men ruled the earth and the black man was perfect. This is the truth concerning the era that white men now refer to as prehistoric. They want black men to believe that they, like white men, once lived in caves and swung from trees and ate their meat raw and did not have the power of speech. But this is not true. Black men were never in such a condition. Allah allowed the Devil, through his scientists, to carry on infernal experiments, which resulted, finally, in the creation of the devil known as the white man, and later, even more disastrously, in the creation of the white woman. And it was decreed that these monstrous creatures should rule the earth for a certain number of years—I forget how many thousand, but, in any case, their rule now is ending, and Allah, who had never approved of the creation of the white man in the first place (who knows him, in fact, to be not a man at all but a devil), is anxious to restore the rule of peace that the rise of the white man totally destroyed. There is thus, by definition, no virtue in white people, and since they are another creation entirely and can no more, by breeding, become black than a cat, by breeding, can become a horse, there is no hope for them.

Now, we must understand that the real object of the Shariah is to discipline human beings in such a way that they may make the fulfilment of their obligations to the Creator as well as of their obligations to the creatures the means of gaining the pleasure of Allah. In fact, the injunctions of the Shariah all with regard to these two duties yield the good of worldly life as well, and when they seem to go against worldly good, it always turns out that public good has been given precedence over individual good, or that the situation entailed a spiritual harm greater than worldly good which has been eliminated.

It was but a bird, a creation of Allah, used as a messenger to deliver letters in the past, a free-spirited creature claiming the sky as its home.

O disobedient ones, do not despair of the mercy of Allah (mighty and glorified is He)! Never lose hope of Allah’s (mighty and glorified is He) clemency. O you who are dead at heart, keep on remembering your Lord (mighty and glorified is He), reciting His Book and the traditions of His Messenger (Allah’s prayer and peace be on him), and attending sessions of remembrance. This will quicken your hearts like the earth is revived by the falling rain. When the heart makes remembering Allah (mighty and glorified is He) common practice, it will earn knowingness, Knowledge, belief in the oneness of God, and trust in Him, and it will turn away from anything other than Him. Continued remembrance of Allah is a means for the continuation of good in this world and the hereafter. As long as you are given to this world and to the creatures, you will continue to be sensitive to both praise and dispraise, because you are living through your lower self, passion, and natural inclination. When your heart attains to your Lord (mighty and glorified is He) and He takes charge of you, your sensitivity to praise and dispraise will go away, thus you will be relieved of a heavy burden. If you work for this world while relying on your might and strength, you will lose, be torn apart, tire, and be dissatisfied. Similarly, if you work for the hereafter with your strength you will be cut off. If you work for the True One (mighty and glorified is He), open the door to livelihood by the hand of His strength and trust in Him and open the door of the works of obedience by the hand of His guidance. Once you have attained to the spiritual station of seeking Him, ask Him for strength as well as truthfulness in asking for strength and help from Him. Place the feet of your heart and your innermost being firmly in His presence and give up all preoccupations with this world and the hereafter.

Satan in Islam “…Satan is an enemy to you…. He only invites his adherents that they may become companions of the blazing fire.”  Quran 35:6 ~ Satan was one of the Jinn.[13]  He was the best among them and elevated to a high position. ~ Allah cursed Satan when he did not bow down before Adam. ~ The Quran talks about Iblis (Satan) as a physical being created from fire. ~ He is a rebellious creature who touches every human at birth so that they will commit evil acts.

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.

Real Fact about Angles: Angels are material but ethereal (Latif), more ethereal than the gaseous phase of matter. They are Nurani( Luminous, Spiritual). They are alive. They have reason ( ). Evils peculiar to human beings do not exist of angles. They can take any shape. As gases turn into liquid and solid and take any shape when becoming solid, likewise angles can form beautiful shapes, Angles are not souls that have parted from the bodies of great men. Christians presume that the angles are such spirits. Unlike energy and power, they are not immaterial. Some ancient philosophers supposed so. all of them are called Malaika "Malak" (angel) means 'envoy, messenger' or 'power.' Angles were created before all other living creatures. Therefore, we were commanded to believe in them before believing in the heavenly books, which come before belief in prophets; and in the Holly Quran the names of these tenets of belief are given in thes succession. Belief in angles has to be as follows: angels are creatures of Allahu Talal (God). They are not His Partners, nor are they His daughters as disbelievers and polytheists suppose. They Obey His Commands (God's Commands) and never commit sins or disobey the commands. They are neither male or Female. They are do not get married. They do not have children. They have life; that is, they are alive. When Allah (the God) announced the He was going to create human beings, angels asked, "Ya Rabbi! (Oh God) Are You going to create creatures who will corrupt the world and shed blood?" Such questions, called Dhella, from angles do not changes the fact the they are innocent. Of all creatures, angels are the most plentiful. No one but Allah (the God) knows their number. There is no empty space in the skies where angels do not worship. Every place in the skies is occupied by angels in Ruku (blowing during Namaz) " a kind of worship or pray" or in the Sujda (Prostrating) " a kind of worship or pray to God". In the skies, on the earth, in grass, on stars, in every living and lifeless creature, in every rain-drop, plant leaf, atom molecule, in every reaction, motion, in everything, angels have duties. They carry out Allahu Tala's (the God) commands everywhere. They are intermediaries between Allahu tala (The God) and creatures. Some of them are the commanders of other angels. Some of them brought messages to Prophets among human beings. Some angels bring good thoughts, called "Ilham" (inspiration), to the human heart. Some others are unaware of all human beings and creatures and have lost consciousness upon feeling Allah Tala's (The God) beauty. Each of theses angels stays in a certain place and connot leave its place. Some angels have two wings and some have four or more. Angels belonging in Paradise stay in Paradise. Their superior is Ridwan. Angels of Hell, Zabanis carry out in Hell what they are commanded. The fire of Hell does not harm them, as the sea is not harmful to fish. There are nineteen leading Zabanis. Their chief Is Malik. For each human being, there are four angels who record all their good and bad acts. Two of them come at night and the other two come during the day. They are called Kiram Katibin or angels or Hafaza. There is another scholarly report stating that the on one’s right side is superior to the one on the left and records the good deeds. The one on the left writes down the evil deeds. There are angels who will torment disbelievers and disobedient Muslims in their graves, and angels who will ask questions in graves. The questioning angles are called Munkar and Nakir. Angels who will question Muslims are also Called mubashshir and Bashir. At the first sound of the “Sur”, all angels except the Hamalat al-Arsh and the four archangel’s will be annihilated. Then the Hamalat al-Arsh and then the four archangels will be annihilated. At the second sound all angels will be annihilated after all the living creatures, as they were created before all.

(And the Trumpet will be blown and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills.) This will be the second trumpet-blast, which will cause people to die. By this trumpet-blast, everyone who is alive in the heavens and on earth will be caused to die, except for him whom Allah wills. Then the souls of the remaining creatures will be taken, until the last one to die will be the Angel of Death, and there will be left only the Ever Living, Eternal One, Who was there in the beginning and will be at the end, forever.

Prima di essere illuminati, occorre svincolarsi dalle creature; prima di andare, occorre spezzare le catene; prima di conoscere i misteri, occorre distruggere i peccati

Allah created man from dust, the jinns from fire, and the angels from light.

they are also the most numerous of all the creations of Allah Almighty.

As a follower of Islam, I hold a firm belief in the existence of Allah as the Creator. Let us focus on the intricacies of the world around us, from the smallest blade of grass to the graceful flight of birds. Consider, for instance, the unique traits of different creatures, such as the tail of a cow and its absence in humans. The tail serves as both a means for modesty and protection against pests for the cow, while God thought that the possession of a tail is unnecessary for humans and He gave us the ability to craft and put on clothing!

Knowledge is the greatest of the existential attributes and capabilities that shape a human being and distinguish it from all other creatures. The development of knowledge is the way to achieving happiness and proximity to Allah

Allah is reality; reality is Allah. We are merely his manifestations and creatures, so how could we be blind to his presence?

Islamic worldview says that humans are one of the creatures of Allah along with other living and non-living things created by Allah. As creatures, not as fittest survivors, we owe thankfulness to Allah for our existence, which is made possible through all suitable life- supporting systems on this earth. This worldview engenders a spirit of compassion, humility, kindness, care, sacrifice and humbleness.

Every civilized society with laws accepts freedom only with responsibility. When that responsibility is determined and guided by the Creator Himself, belief in Tawheed enables a person to be free from being subservient to anyone else except the Creator. Belief in Tawheed ensures equality since every human being is the creature of Allah like everyone and everything else. Religion does not argue for ‘Creation’ doctrine alone. It gives a worldview which explains the meaning and purpose of life, i.e. submission to Allah and ethical purification of actions and which will bring deterministic rewards with absolute justice in the afterlife.

The theistic concepts of Tawheed, Khilafah and Akhirah govern the Islamic way of life. Belief in the single source of creation defies racial, ethnic or gender basis of biases. According to Islam, all creations belong to Allah. Tawheed also implies interrelatedness of all things in nature due to common status as creatures originating from a single source, i.e. the will of a Supreme Being. Animals and plants are partners to humans in the universe. Simultaneously, the concept of Khilafah raises the stature of human beings as moral beings with an inbuilt and active conscience, which provides the ability to differentiate moral from immoral acts. The concept of Khilafah inculcates the responsibility of custodianship, trusteeship and stewardship in human beings with regards to the use and ownership of physical property and environmental resources. The two worldly view of life in Islam extends the decision horizon of economic agents, be they firms or consumers.

When Allah undertakes the destruction of this organism by what is called "death", that is not negation (i'dam) , but rather separation. He takes man to Him, and what is meant is only Allah's taking man to Him, "and to Him the whole affair will be returned." (11:123) When He takes him to Him, He fashions him a different composition than this composition. The new composition is from the genus of the abode to which he has moved, that is, the Abode of Going-on, because equilibrium exists. The creature thus will never die, i.e. his parts will never be separated.

Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and earth are signs for a people who use reason.

Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.

Islamic sacred writings reveal all of nature—all anymals—as created and tended by Allah, and destined to be drawn back to the divine. Sacred writings reveal a compassionate Creator; Muhammad models kindness; as viceregents, Muslims are expected to be merciful and compassionate. In Islamic religious traditions, the role of Muslims is one of submission and service to Allah—of tending creation on behalf of the Creator. Each living being is an individual in the Islamic worldview, a devoted servant of Allah, living in her or his separate yet similar community. While we have no rights over other creatures, anymals are granted rights under Islamic law, such as freedom from cruelty and protection during times of war.

You speak wildly in the sway of your emotions. You wish that the rules of society should be rewritten so that you can carry on conveniently with your lover. The world was not constructed to do our bidding. We have to live by its rules. If individual passions were allowed to run the world we would all be living in chaos.’ ‘Better a chaotic world in which people are happy than an orderly one in which love has no place,’ said Heer. ‘This world was created out of Allah’s love for his creatures. Take love out of it and life becomes like a mouthful of ashes—dry, tasteless and impossible to swallow.

Always bow down to the creator " Allah" not to his creatures.

And Allah has created from water every living creature. Some of them crawl on their bellies, some walk on two legs, and some walk on four. Allah creates whatever He wills. Surely Allah is Most Capable of everything.

When God created the heavens and the earth, He [also] created a hundred mercies, [the extent of] each mercy can fill that [space] which is between the heaven and the earth. He has [kept] ninety-nine mercies with Him and divided one mercy amongst [His] creatures.

How many are the creatures that cannot secure their provisions! ˹It is˺ Allah ˹Who˺ provides for them and you ˹as well˺. He is indeed the All-Hearing, All-Knowing.