Protection From Allah Quotes

O Allah, protect me from the greed of my soul!

When I walked out of the house with hijab on, i felt beautiful in the eyes of Allah. I felt protected, shielded - i just felt somebody was watching over me' - Nadia, a reverted Muslim

The texts of agreements made by the Prophet (saas) and those who succeeded him with various Christian, Jewish and other religious groups are today conserved as important documents. In the text of an agreement he had prepared for the Christian Ibn Harris bin Ka'b and his co-religionists, for instance, the Prophet (saas) first had the following words written: "The religion, churches, lives, chastity and goods of all Christians living in the East are under the protection of Allah and all believers. None of those living by Christianity will be forced to turn to Islam. If any Christian is subjected to any killing or injustice, Muslims must help him"65 and then read this verse from the Qur'an: "Only argue with the People of the Book in the kindest way …" (Surat al-'Ankabut: 46)

Five reasons why Allah ﷻ puts us through trials: To direct you (He wants us to always return to Him). To inspect you (to test your faith). To protect you (from misguidance). To correct you (from your sins and straying). To perfect you.

Prophet Muhammad (s) says: “Whenever you go to bed, perform ablution like that for the prayer, lie or your right side and say: ‘O Allah! I surrender to You and entrust all my affairs to You and depend upon You for Your Blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You O Allah! I believe in Your Book which You have revealed and in Your Prophet whom You have sent.’ Then if you die on that very night, you will die with faith (i.e. the religion of Islam). Let the aforesaid words be your last utterance [before sleep]”. [Bukhari]

May Allah (glorified and exalted is He) grant us the best of this life and the best of the Hereafter and protect us from the punishment of Hell. May He grant us the highest station of seekers, and the highest station of the patient, and the highest station of the grateful without putting us through trials that could potentially compromise that patience and allow us to lose out on that reward. Āmīn.

On my best days, Allah give me gratitude. On my worst days, Allah give me patience. When I am blessed, Allah make me generous. When I am wronged, Allah make me forgiving. When I am struggling, Allah make me persevere. When I am anxious, Allah give me peace. When I am heartbroken, Allah heal me. When I sin, Allah forgive me. When I am lost, Allah give me guidance. When I am in darkness, Allah give me light. When I see others sin, Allah protect me from the eyes of judgment. No matter what I face, Allah make it a means for turning my heart toward Your names.

Al-Ikhlas: The Unity (Revealed at Makkah: 4 verses) This is really the concluding chapter of the Holy Qur’an — the two chapters that follow only show how the protection of the Lord is to be sought — and it gives the sum and substance of the teachings of the Holy Qur’an, which is the declaration of the Unity of the Divine Being. Ikhlas means purification of a thing from dross, and as this chapter purifies the Unity of God of all dross of polytheism, it is called al-Ikhlas. The chapter is one of the earliest revelations. In the name of Allah, the Beneficent, the Merciful.

Amani knew Baz’s fatwa by heart, about women being forbidden from driving, and she proudly quoted, “Depravity leads to the innocent and pure women being accused of indecencies. Allah has laid down one of the harshest punishments for such an act to protect society from the spreading of the causes of depravity. Women driving cars, however, is one of the causes that lead to that.” Now Maha was dancing around the room, singing her words in a loud voice: “I am free, Amani, while you willingly wear chains!” She leapt into the air like a ballerina, holding her driving license like a trophy. My daughter is really too dramatic. Maha continued her rant. “I am free! My sister wears chains!” “Everything you do is haram, Maha,” Amani announced self-importantly, with the greatest certainty. “Listen, Amani. You are in the dark ages. You could be smart, but you seek ignorance and you appear to like portraying weakness and ignorance, to have men making all your decisions, when you are fully capable.” Maha was smothering. “I am free, Amani, to live. I am free to think for myself. I am free to drive. I am free to have thoughts about anything I please. I am a woman freed from this madness you embrace so lovingly!

Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the center of a star which triggers a supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity of iron atoms to the center of the primeval earth that generated the heat which caused the initial chemical differentiation of the earth, the outgassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the center of the earth which, acting like a gigantic dynamo, generates the earth's magnetic field, which in turn creates the Van Allen radiation belts that shield the earth's surface from destructive high-energypenetrating cosmic radiation and preserve the crucial ozone layer from cosmic ray destruction… Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no atmosphere or hydrosphere. There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal to make hemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism. The intriguing and intimate relationship between life and iron, between the red color of blood and the dying of some distant star, not only indicates the relevance of metals to biology but also the biocentricity of the cosmos… This account clearly indicates the importance of the iron atom. The fact that particular attention is drawn to iron in the Qur'an also emphasises the importance of the element.

Ship Protected From Storm The students of the great Ghawth (r.a) state that once he was delivering his lessons as usual to them when suddenly his blessed face turned red and beads of perspiration covered his blessed forehead. He then placed his hand into his cloak and remained silent for a short time. The students state that after he removed his hand from inside his cloak, drops of water began to drip from his sleeves. Due to his spiritual state, the students say that they did not ask him any questions but rather, they recorded the date, day and time of this astonishing event. The students say that two months after this incident, a group of traders, who had come by sea to Baghdad, arrived and presented various gifts to al-Ghawth al-A’zam (r.a) The students were very confused by this as they had never seen these traders in Baghdad before. They asked the traders the reason for them bringing the gifts. The traders said that two months previously, whilst they were sailing to Baghdad, their ship was caught in a fierce storm. When they realised that there was a real danger of sinking, they called out the name of “Sheikh Abdul Qadir Jilani” (r.a). When they called out his name, they found that from the Unseen a hand lifted their ship to safety. When the students compared this narration to the incident in the Madrassa, it was confirmed that it was the same date, day and time in which the great Saint (r.a) had put his hand into his cloak. Suhban-Allah! This incident shows that although Sheikh Abdul Qadir Jilani (r.a) seemed to be placing his hand into his cloak, but in reality, he was stretching his hand into the sea to assist those who called for his assistance!

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporafirst is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ‘ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them). . . . As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth. . . . And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ‘ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.translators of the Quran.

faith in all. No Compulsion in Religion. Again, intolerance could not be ascribed to a book which altogether excludes compulsion from the sphere of religion. “There is no compulsion in religion” (2:256), it lays down in the clearest words. In fact, the Holy Qur’an is full of statements showing that belief in this or that religion is a person’s own concern, and that he is given the choice of adopting one way or another: that, if he accepts truth, it is for his own good, and that, if he sticks to error, it is to his own detriment. I give below a few of these quotations: “We have truly shown him the way; he may be thankful or unthankful” (76:3). “The Truth is from your Lord; so let him who please believe and let him who please disbelieve” (18:29). “Clear proofs have indeed come to you from your Lord: so whoever sees, it is for his own good; and whoever is blind, it is to his own harm” (6:104). “If you do good, you do good for your own souls. And if you do evil, it is for them” (17:7). Why fighting was allowed. The Muslims were allowed to fight indeed, but what was the object? Not to compel the unbelievers to accept Islam, for it was against all the broad principles in which they had hitherto been brought up. No, it was to establish religious freedom, to stop all religious persecution, to protect the houses of worship of all religions, mosques among them. Here are a few quotations: “And if Allah did not repel some people by others, cloisters and churches and synagogues and mosques in which Allah’s name is much remembered, would have been pulled down” (22:40). “And fight them until there is no persecution, and religion is only for Allah” (2:193). “And fight them until there is no more persecution, and all religions are for Allah” (8:39). Under

You just can’t expect business to start immediately, not until you’d drunk at least three cups of coffee. If you declined sooner, you risked insulting your host. All the while the coffee- and tea-drinking was going on, Hassan and I asked after the health of the other’s family and friends, and called on Allah to bless this one and that one and protect all of us and the whole Muslim world from the depredations of the infidel.

mixture produced the Islam that would need constant protection from mixture.

And mind you, Muslims would still regard this onslaught as essentially defensive—a defensive action against the aggressions of unbelief. If Muslims must fight until unbelief does not exist, the mere presence of unbelief constitutes sufficient aggression to commence hostilities. This is one of the foundations for the supremacist notion that Muslims must wage war against unbelievers until those unbelievers are either converted to Islam or subjugated under the rule of Islamic law, as verse 9:29 states explicitly. As Muhammad puts it in an Islamic tradition: “I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.”16 Thus, if one does not accept Muhammad as a prophet, the sanctity of one’s life and possessions (“blood and riches”) is not guaranteed.

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporary translators of the Quran. The first is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ’ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them).… As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth.… And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ’ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.

Ya Allah! If he is what I’ve heard about him, if he ever was what I thought him to be, if he is the one who can be the coolness of my eyes and if I can be an answer to his duas, please find a way for the both of us to cross paths. But if you’re protecting me from a calamity I haven’t seen coming, then detach my heart from him and help me find someone better. Aameen.

The Messenger of Allah used to say, “O Allah! I indeed seek Your protection from a knowledge that carries no benefit, from a heart that is not humble, from a soul that does not feel contented and from a supplication that is not answered.

God does not need us to pray for Him, therefore our prayer is not for God, but for the protection of our own souls (45:15). If every time we committed a sin we stopped praying, no one on this Earth would pray. It is human to sin, so the faithful are not those who are perfect, but those who return to God after they have gone astray. “Come, come, whoever you are. Wanderer, worshiper, lover of leaving. It doesn’t matter. Ours is not a caravan of despair. Come, even if you have broken your vows a thousand times. Come, yet again, come, come.” RUMI The salat is not about achieving a specific outcome; rather, it is about stepping into the waterfall of Allah’s mercy, which has been and always will be pouring down upon us. We should never hold back from praying to God because we feel too imperfect, unworthy, or sinful, because although our honoring of God is limited by our fallible mortal nature, God’s mercy for us is endless and infinite. We

When what you prayed for does not come true, know that Allah is protecting you. Allah brings to you what is best for you. Our minds cannot solve the equations of divine math, but we must trust in the answers that Allah has. Do not always depend on the intellect you can grasp, rely on Allah to have your back. Trust that when the time is right, Allah will bring to light what is best for you.

Islam divides the world into two parts: dar al-Islam (house of Islam), places where Sharia is the highest authority, and dar al-harb (house of war), places where Sharia is not the highest authority and must be brought within the fold of Islam.73 The distinction between dar al-Islam and dar al-harb proves that the Muslim ummah (community) is not limited by national boundaries or identities. Rather it is unified by Islam. That is why Muslim individuals from around the world leave their home countries to join ISIS and other terrorist groups to participate in jihad against the infidels. From the radical Muslim’s perspective, the jihad to transform dar al-harb into dar al-Islam does not end until the mission is fully accomplished. Although most Islamic jurists agree that only the head of state or the caliph (head of the Islamic ummah) has the authority to wage a holy war (jihad),74 radical Muslims argue that when the head of the state fails to faithfully perform his duties (one of which is to proclaim Sharia everywhere), it becomes incumbent on individual Muslims (members of the ummah) to carry out Allah’s commands.75 Only Allah is the legislator, and the prophet and his successors are vicegerents who enforce his law. Hence, peace occurs only when everything is either subject to Allah’s law or, for temporary periods, when Muslims regroup and prepare for the next campaign. Until then, a constant state of war between the ummah and nonbelievers exists. Israeli author and scholar of Arabic literature Mordechai Kedar said: Peace in their mind is not between Muslims and infidels. Peace is when infidels live under the umbrella of Islam. The conquest brings peace in their minds. Theoretically there cannot be [peace] between Islamic State, the Caliphate state, and other infidel states. Eternal war should be between them. Peace can reign only when everybody comes under the umbrella of Islam.76 Accordingly, the people who live in dar al-harb and do not accept Sharia are not considered innocent and can be killed or subdued. The Western mind views suicide bombing as an act of terrorism designed to kill innocent people. To the radical Muslim mind, however, Western victims of suicide bombings are not innocent because they have not surrendered to Sharia and Muslim rule. They are still part of the house of war (dar al-harb). As a result, they have not acquired protected status under Islam, and accordingly, they are morally complicit in their own destruction. So the distinction between combatant and noncombatant status, as defined by international law, has no meaning to the Islamic radical’s mind.

Once upon a time, there lived a devout woman who always uttered “Bismillah” (In the name of Allah) before undertaking any action. She wholeheartedly believed that by doing so, Allah would protect her and guide her in all she does. One day, her neighbour entrusted her with a valuable ring before leaving on a trip. The woman recited “Bismillah” and placed the ring in her cupboard, confident that Allah would keep it safe. Her husband, growing increasingly irritated by his wife’s constant invocation of “Bismillah”, sought to challenge her faith. He secretly removed the ring from the cupboard and tossed it into a river, intending to confront her about the ring later that day, fully expecting it to be lost. However, Allah’s plans were different. That very afternoon, the woman went to the market to buy fish. As she cleaned the fish at home, she discovered the missing ring in the fish’s stomach. Surprised, she returned the ring to the cupboard, once again saying “Bismillah”. When her husband asked about

Repetition of Ya Mughni is a remedy for dependence and neediness on another. It serves to give contentment, protection, and guidance from the essence of reality. We recommend pairing it in recitation: Ya Ghaniyy, Ya Mughni. In this way it can serve to bring fullness to the process of actualizing happiness.

The combination of these Names in repetition helps to protect you from your own spiritual greed or desire, and to protect you from going too high too fast when you are not prepared. Repetition of Ya Khafid may also be an antidote for spiritual burnout, especially when a person feels that spiritual practices are not working to change their condition.

Invocation of Ya Hafiz is useful for all who need protection from fear, despair, and hopelessness.

Fear is generally considered a negative emotion that occurs in response to a threat of danger or harm. This is a natural response meant to protect the human being from pain, injury, or death. Experiencing a sense of fear in worldly life leads a person to run away with dread or to avoid situations where the feared object may be present. The important point, however, is that nothing should be feared more than Allah (سبحانه وتعالى).

However, inspiration may also refer to secretly informing someone of something. In the Qur'an, Allah gives us the example of the mother of Moses (عليه السّلام). She became very distressed when Moses was born because at that time, Pharaoh was killing all of the baby boys born to the Children of Israel. She was very worried and confused, not knowing how to protect him. Allah (سبحانه وتعالى) inspired into her heart and mind the action she should take.

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!

May Allah's sheltering hand always protect us from life's storms, shielding us with His grace, love, and guidance.

May Allah's sheltering hand always protect us from life's storms, shielding us with His grace, love, and guidance.

A person has no control over love. Loving is an emotion of the heart, and Allah does not call one to account for loving one of their children more.” Excerpt From Lessons from Surah Yusuf Yasir Qadhi This material may be protected by copyright.

I am sorry that I was not online since yesterday because a little incident causes me terrible pain in my leg and foot. Now I am feeling better; I have to do much in the coming days relating to moving in my new apartment, where my loneliness is waiting for me. I hope Allah will reside nearer to my heart to protect me from all sorts of evil peoples. I am a human as simple as you; pray for me to be best my coming journey towards a new destination.

Koran 3:28 is one of the primary verses that sanction taqiyya: “Let believers [Muslims] not take infidels [non-Muslims] for friends and allies instead of believers. Whoever does this shall have no relationship left with Allah—except when taking precaution against them in prudence.” Al-Tabari (d. 923), author of a mainstream Koran commentary, offers the following exegesis of 3:28: “If you [Muslims] are under their [non-Muslims’] authority, fearing for yourselves, behave loyally to them with your tongue while harboring inner animosity for them… [know that] Allah has forbidden believers from being friendly or on intimate terms with the infidels rather than other believers—except when infidels are above them [in authority]. Should that be the case, let them act friendly towards them while preserving their religion.” Another mainstream authority on the Koran, Ibn al-Kathir (d. 1373) writes of 3:28, “Whoever at any time or place fears… evil [from non-Muslims] may protect himself through outward show.” As proof, he quotes Muhammad’s close companion Abu Darda: “Let us grin in the face of some people while our hearts curse them.” Another companion said, “Doing taqiyya is acceptable till the Day of Judgment [i.e., in perpetuity]” (Ibrahim 2010, 3–13). For more, see Raymond Ibrahim, “How Taqiyya Alters Islam’s Rules of War,” Middle East Quarterly 17:1 (2010): 3–13.

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.

The Qur’an does not just lead us, it liberates us from the grips of the ego. It does not just guide us; it helps us grow past the shells of our limiting beliefs. It does not just confront us; it consoles us with God’s infinite mercy. It reminds us of our holy purpose, of how incredibly valuable we are in the eyes of God, and inspires us to live a life not simply based on our present limited capacity, but to trust that when we depend on God all things are possible by virtue of His infinite and all-encompassing power. The Qur’an is not meant to only be recited, it is meant to be taken in like the fragrance of a rose, deep within our essence, allowing it to permeate in the deepest recesses of our being. The Qur’an was sent as a pathway of return to God. As the Prophet Muhammad (pbuh) said, “This Qur’an is the rope of Allah, and it is the clear light and healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so it puts things straight.