Rain In Islam Quotes

The sun symbolizes the Divine intelligence; the empty vastness of space symbolizes the Divine All-Possibility and also the Divine immutability; a bird symbolizes the soul; a tree symbolizes the grades of being; and water symbolizes knowledge and rain revelation.

Jesus said in Matthew 5:45, “He causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” This was certainly a far cry from the cruel and vengeful god of the Qur’an.

Let it rain inside you ..... it turns your heart in to a garden.

Most striking about the traditional societies of the Congo was their remarkable artwork: baskets, mats, pottery, copper and ironwork, and, above all, woodcarving. It would be two decades before Europeans really noticed this art. Its discovery then had a strong influence on Braque, Matisse, and Picasso -- who subsequently kept African art objects in his studio until his death. Cubism was new only for Europeans, for it was partly inspired by specific pieces of African art, some of them from the Pende and Songye peoples, who live in the basin of the Kasai River, one of the Congo's major tributaries. It was easy to see the distinctive brilliance that so entranced Picasso and his colleagues at their first encounter with this art at an exhibit in Paris in 1907. In these central African sculptures some body parts are exaggerated, some shrunken; eyes project, cheeks sink, mouths disappear, torsos become elongated; eye sockets expand to cover almost the entire face; the human face and figure are broken apart and formed again in new ways and proportions that had previously lain beyond sight of traditional European realism. The art sprang from cultures that had, among other things, a looser sense than Islam or Christianity of the boundaries between our world and the next, as well as those between the world of humans and the world of beasts. Among the Bolia people of the Congo, for example, a king was chosen by a council of elders; by ancestors, who appeared to him in a dream; and finally by wild animals, who signaled their assent by roaring during a night when the royal candidate was left at a particular spot in the rain forest. Perhaps it was the fluidity of these boundaries that granted central Africa's artists a freedom those in Europe had not yet discovered.

So you see systems of thought and religion coming out of the kinds of societies that invented them. The means by which people feed themselves determine how they think and what they believe. Agricultural societies believe in rain gods and seed gods and gods for every manner of thing that might affect the harvest (China). People who herd animals believe in a single shepherd god (Islam). In both these kinds of cultures you see a primitive notion of gods as helpers, as big people watching from above, like parents who nevertheless act like bad children, deciding capriciously whom to reward and whom not to, on the basis of craven sacrifices made to them by the humans dependent on their whim. The religions that say you should sacrifice or even pray to a god like that, to ask them to do something material for you, are the religions of desperate and ignorant people. It is only when you get to the more advanced and secure societies that you get a religion ready to face the universe honestly, to announce there is no clear sign of divinity, except for the existence of the cosmos in and of itself, which means that everything is holy, whether or not there be a god looking down on it.

As Rumi says, “Raise your words, not your voice. It is rain that grows flowers, not thunder.” As Muslims we are called to guide one another, advise one another and to celebrate one another. The Qur’an’s command toward “enjoining what is right and forbidding what is wrong” (Qur’an 3:104) is not an excuse for judging and shaming each other. As my teacher once said, “If you can’t counsel someone from love, then don’t counsel them because if you advise others from a place of judgment then you are fostering the quality of arrogance within you.

Every limb [of my body] sees him, even if he be absent from me, in every delicate, clear, joyous essence, In the tune of the melodious lute and flute when they blend together in trilling strains, And in luxurious pasturage of gazelles in the coolness of twilight and in the first rays of dawning, And in misty rains falling from a cloud on a carpet woven of flowers, And where the breeze sweeps her train, guiding to me most fragrant attar at sweet dawn, And when I kiss the lip of the cup, sipping the clear wine in pleasure and joy. I knew no estrangement from my homeland when he was with me: My mind was undisturbed where we were— That place was my home while my beloved was present; where the sloping dune appeared, that was my halting- place. (Ibn al-Fārid)

I’ve heard bombs going off in our embassies, mobs screaming for blood, mullahs issuing death decrees, so-called leaders yelling for jihad. They’ve been burning books, Dave—the temperature of hate in parts of the Islamic world has gone out to Pluto. And I’ve been listening to them.” “And you don’t think we have—the people in Washington?” He said it without anger. I was at one time a leading intelligence agent and I think he genuinely wanted to know. “Maybe in your heads. Not in your gut.” He turned and looked out the window. It was starting to rain. He was quiet for a long time and I began to wonder if his blood pressure had taken off again. “I think you’re right,” he said at last. “I think, like the Jews, we believed in the fundamental goodness of men; we never thought it could really happen.

Ezekiel spells it out: “This is what will happen in that day: When Gog attacks the land of Israel, my hot anger will be aroused, declares the Sovereign LORD. In my zeal and fiery wrath I declare that at that time there shall be a great earthquake in the land of Israel. The fish of the sea, the birds of the air, the beasts of the field, every creature that moves along the ground, and all the people on the face of the earth will tremble at my presence. The mountains will be overturned, the cliffs will crumble and every wall will fall to the ground. I will summon a sword against Gog on all my mountains, declares the Sovereign LORD. Every man’s sword will be against his brother. I will execute judgment upon him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him. And so I will show my greatness and my holiness, and I will make myself known in the sight of many nations. Then they will know that I am the LORD.’” (Ezekiel 38:18-23)

The seekers after knowledge should, of course, not seek worldly knowledge and worldly gain but devote themselves to the denunciation of the world, to the knowledge that is light and intuition, that falls like the rain from heaven and induces man to exhibit a greater fear of God.

Gender provides a revealing entrance into the world’s religious traditions. How gender is viewed reflects itself not simply in the moral practices of those traditions, but in their metaphysics. Gender shapes their worldview and ethos. In Taoism, for example, ultimate reality is feminine, and what is seen as truly powerful is what adapts and adjusts. Judaism, Christianity, and Islam privilege the masculine. For these religions, what counts for ultimately is the power to control and command. Religions are gendered entities, although often presenting themselves as something simply natural or God-ordained, and therefore objective and universal. Viewing the various religions through the lens of gender, opens up a hidden landscape. It reveals what is usually veiled, puts voices into officially sanctioned silences, and makes more complex what we see and hear and learn from the past. It enriches our grasp upon the heritage of the sacred.

God sends hope in the most desperate moments. Don’t forget , the heaviest rain comes out of the darkest clouds.

We are called to pray like rain, to pour our spirits into the soil of humility as we plant our heads in prostration upon the ground of faith. In prayer, we water the earth of our existence with the cleansing, pure water of God’s own words.

The drop of rain knows who and what it is as long as it remains a drop. When it falls back into the sea, its origin, it can no longer know.

Prof. Pervez Hoodbhoy, a noted Physicist, asks that if Salat-e-Istasqa is performed, then why it does not rain often. He wrote: “The equations of fluid flow, not the number of earnest supplicants or quality of their prayers, determine weather outcomes.” The answer is that Salat-e-Istasqa is a voluntary prayer to ask Allah’s blessings. The collective performance of this prayer is not the replacement of physical efforts or understanding of physical phenomena. It only serves as a moment of reflection and reminder for the people who pray. For instance, when Qur’an says that Allah provides sustenance, it does not imply that we sit idle and do not engage in Kasb-e-Halal (legitimate economic enterprise). Likewise, if physical efforts or physical understanding can help in dealing with physical problems, then all efforts towards these ends shall be undertaken.

Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Qur'an 22:5: O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).

Neither snow nor rain nor heat nor gloom of night stays these couriers from the swift completion of their appointed rounds,” comes from ancient Persia.

Another story is told by the historian Ibn Al-Athir about the commander 'Imad Ad-Din Zangi. He entered the town of Jazirat Ibn 'Umar during the winter. He stayed at the fortress, while the army camped in tents. One of his more prominent officers was 'Izz Ad-Din Abu Bakr Ad-Dabisi, whose opinion he valued. This officer commandeered the home a Jewish man for his own lodging. The Jewish man sought out 'Imad Ad-Din, and called out to him while he was riding by. 'Imad Ad-Din asked him what the matter was, and listened to the story while Ad-Dabaisi stood next to him. When 'Imad had heard the whole story, he said nothing, but gazed wrathfully at Ad-Dabisi, who backed away, returned to town, and ordered his tents to be set up outside town, even though the ground was full of mud from the rain and the army passing over it. This was done in justice to the Jewish man whose home had been wrongfully commandeered.

The tree (of Islam) is of artificial planting. Instead of containing within itself the germ of growth and adaptation to the various requirements of time and clime and circumstance, expanding with the genial sunshine and rain from heaven, it remains the same forced and stunted thing as when first planted some twelve centuries ago.

It is He who sendeth the winds like heralds of glad tidings going before His mercy: when they have carried the heavy-laden clouds We drive them to a land that is dead make rain to descend thereon and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember.