Relying On Allah Quotes

If I really wanted to know God, I had to cast myself upon His mercy and love, relying completely upon Him and His willingness to reveal Himself to me.

Even science is inductive, relying on observations and best explanations, not always deductive conclusions.

A potential dajjalic interruption is an excessive esoterism. All of these people on a grail quest and looking for the ultimate secret to Ibn Arabi’s 21st heaven and endlessly going into the most esoteric stuff without getting the basics right, that is also a fundamental error of our age because the nafs loves all sorts of spiritual stories without taming itself first. The tradition that was practiced in this place for instance (Turkey) was not by starting out on the unity of being or (spiritual realities). Of course not. You start of in the kitchen for a year and then you make your dhikr in your khanaqah and you’re in the degree of service. Even Shah Bahauddin Naqshband before he started who was a great scholar needed 21 years before he was ‘cooked’. But we want to find a shortcut. Everything’s a shortcut. Even on the computer there’s a shortcut for everything. Something around the hard-work and we want the same thing. Because there seems to be so little time (or so little barakah in our time) but there is no short cut unless of course Allah (SWT) opens up a door of paradise or a way for you to go very fast. But we can’t rely on that happening because it’s not common. Mostly it’s salook, constantly trudging forward and carrying the burden until it becomes something sweet and light. And that takes time, so the esoteric deviation is common in our age as well.

Allah is the only One you need to please. —the path to peace When God gives us more than we think we can handle He is calling us to rely on Him in a deeper way. —the hidden mercy of pain When God heals you, don’t go back to the person that hurt you. When God frees you, don’t go back to the prisons that enslaved you. When God awakens you with His light, don’t go back to the darkness that kept you asleep. When God speaks to you, don’t go back to listening to your ego. When God welcomes you, don’t go back to the spaces your spirit never belonged in. When God forgives you, don’t go back to the same sins. When God says you are priceless, don’t go back to thinking you are not good enough.

It was then that I realized the value of apologetics and what the arguments had done for me. All my life, barriers had been erected that kept me from humbly approaching God and asking Him to reveal Himself to me. The arguments and apologetics tore down those barriers, positioning me to make a decision to pursue God or not. The work of my intellect was done. It had opened the way to His altar, but I had to decide whether I would approach it. If I did, and if I really wanted to know God, I had to cast myself upon His mercy and love, relying completely upon Him and His willingness to reveal Himself to me.

Hamdan has also outlined several beneficial cognitions from the Islamic tradition that may be integrated into the psychotherapeutic process with religious patients. These include the following: 1. Understanding the temporal reality of this world, 2. Focusing on the hereafter, 3. Recalling the purpose and effects of distress and afflictions, 4. Trusting and relying upon Allah (سبحانه وتعالى), and 5. Focusing on the blessings of Allah (سبحانه وتعالى).

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.

Allah is the only One you need to please. —the path to peace When God gives us more than we think we can handle He is calling us to rely on Him in a deeper way. —the hidden mercy of pain

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.

Allah is your Protector, Hamood, and with him is forgiveness for mistakes. Don’t rely on humans. The world that is ungrateful to its very Creator will never fully value anything you do for it.

So every day there is puja in your house but no Quran. Do you even have Allah’s name written anywhere? Or now you rely on Ganesh to protect you?” “Sonia had Allah’s name in every room of her house, but it didn’t protect her, did it?” Ruby said.

It was one thing to trust in God, but another to rely on his intervention. Allah might see this as arrogance and punish those involved.

Think well of others and make excuse for them, but put your trust in Allah only, because people are not fit to be relied upon or to have your affairs delegated to them: ..(45:19)

All my life, barriers had been erected that kept me from humbly approaching God and asking Him to reveal Himself to me. The arguments and apologetics tore down those barriers, positioning me to make a decision to pursue God or not. The work of my intellect was done. It had opened the way to His altar, but I had to decide whether I would approach it. If I did, and if I really wanted to know God, I had to cast myself upon His mercy and love, relying completely upon Him and His willingness to reveal Himself to me.

Let’s take a look at three key ways in which science and faith differ in their methods of arriving at the truth. First, science relies on evidence. No matter how elegant or beautiful an idea might be, science will discard it mercilessly if it isn’t backed up by nature and its laws: it simply must stand up to the scrutiny of experiment. On the other hand, faith—by definition—is belief in the absence of evidence. When there is evidence, it isn’t called “faith”; it’s called “knowledge.” You don’t have “faith” that the chair you’re sitting on exists; you know it does, and you can physically demonstrate its existence. In this way, faith quite literally means to unquestioningly believe—and even revere—rumors and hearsay, usually from centuries past. Second, any scientific inquiry must start with the assumption that it could be wrong. Falsifiability—the ability of a proposition to be proven false—is a necessary component of the scientific method, which begins with a hypothesis, tests it via experiment, and either verifies or nullifies it based on the evidence. Faith, in contrast, begins with a definitive conclusion believed to be correct—such as “Jesus is the son of God” or “Muhammad is Allah’s messenger”—and then works backward, cherry picking pieces of evidence (or perceived evidence) in an attempt to support it. This preconceived conclusion is most often accepted on the authority of men who died over a thousand years ago, or the books they left behind. In essence, science poses questions before attempting to provide answers, whereas faith provides answers that it deems unquestionable. Third, science is not only open to but also thrives on innovation and modification. Faith—particularly Abrahamic faith—is fundamentally characterized by infallibility, divinity, and the immutability of its holy texts. Those who challenge or modify these precepts are called blasphemers, heretics, or apostates, and have paid in horrific ways for their digressions throughout history. On the other hand, critical scrutiny and skepticism are key components that lie at the very heart of science. They are welcomed.

3:160 If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.