Tests From Allah Quotes

At the same time believers realise that the defects they see in one another are tests from Allah. For this reason they don't call attention to these defects, but compensate for them by acting positively. They carefully avoid the slightest action, facial expression or word that would suggest ridicule

At the same time believers realise that the defects they see in one another are tests from Allah. For this reason they don't call attention to these defects, but compensate for them by acting positively. They carefully avoid the slightest action, facial expression or word that would suggest ridicule.

In his mercy, He sent the storm itself to make us seek help. And then knowing that we’re likely to get the wrong answer, He gives us a multiple choice exam with only one option to choose from: the correct answer. The hardship itself is ease. By taking away all other hand-holds, all other multiple choice options, He has made the test simple. It’s never easy to stand when the storm hits. And that’s exactly the point. By sending the wind, He brings us to our knees: the perfect position to pray

So often we think that Allah only tests us with hardships, but this isn’t true. Allah also tests with ease. He tests us with na`im (blessings) and with the things we love, and it is often in these tests that so many of us fail. We fail because when Allah gives us these blessings, we unwittingly turn them into false idols of the heart.

In Arabic, the word fitna, meaning “hardship,” stems from the word fatanah, which means “to test gold, burn with fire.” Just as gold is heated to extract valuable elements from the useless surrounding material, it is through the fire of our trials that our golden essence is unearthed.

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.

Allah saved him from the grief of the ark, so he pierced natural darkness by what Allah gave him of divine knowledge, while he did not depart from nature. He tested him with many trials (9) and gave him experience in many places so that he might realize patience in himself in the trials Allah gave him.

Easterners who embrace an authoritarian mindset need to be reminded that religious authorities are not all created equal; some are worth following, and some are not. If the credentials of the leaders are not scrutinized and their messages not weighed, how can one know which should be followed? The Bible encourages us to “test everything; hold fast what is good” (1 Thess. 5:21 ESV) and warns, “do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1 ESV). The question is, Will Easterners have the courage and tenacity to apply the needed tests? This can be challenging because, as Nabeel reminds us, “When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissension is reprimanded and obedience is rewarded.

To lay it more bare, look at how the varying faiths interpret the same evidence. Fundamentalist Christians have interpreted earthquakes as punishment from God for giving homosexuals a chance at equal treatment before the law. Fundamentalist Muslims have interpreted earthquakes as warnings from Allah for women dressing immodestly. Some more liberal believers have interpreted these events as having been caused or allowed to happen so as to teach people personal lessons of strength or compassion. Neither can these claims can be verified directly, nor do any of them have utilizable explanatory power. They also follow, and do not lead, belief. Notice, for instance, that the fundamentalists' claims could easily be tested (while the liberals' are exercises in solipsism). Unsurprisingly, however rigorously the tests were done, the fundamentalists' beliefs are unlikely to be shaken. This is how confirmation bias works.

You’ve been tested.’ He advised me to try and ‘forgive and pardon, and this way seek to become beloved by God’ without my forgiveness being tied to the one who wronged me. ‘This is the Divine remedy,’ he emphasised, ‘remind your ego when it resists. Don’t you love for God to forgive you on the day, too?’ Reflecting on what the Shaykh said, his advice undid a knot in my heart and I resolved to work on my forgiveness purely for the sake of God. The Shaykh also recommended: ‘Be careful about what you pray for in the future.’ He promised to pray for me personally, asking God to send me a Muslim husband who would value and cherish me for who I am. Insha’ Allah!

Then, in 1933, a follower named Elijah Poole took over an obscure sectarian offshoot of the Moorish-American Science Temple called the Nation of Islam. From its pulpits he preached a millennialist version of Garvey’s black Genesis. White Caucasians were a “degenerate race,” he announced, to whom God had given six thousand years of domination in order to test the strength and endurance of His black children, the true chosen people. However, the end of this Babylonian Captivity was at hand. The Caucasian white devils and their satanic religion, Christianity, were about to disappear forever. Poole changed his name to Elijah Mohammed and rapidly expanded the Nation of Islam’s membership. He preached that God, Allah Himself, was a black man, “the Supreme Being among a mighty nation of divine black men,” while the Negro was “the first and the last, maker and owner of the universe.”68

The beauty of the tests Allah (set) is that after notifying us that they're coming, He gives us the exact recipe for succeeding in them: Sabr (patience) and Taqwa (God-consciousness)

Allah tests people in the world to distinguish the ones who believe in Him from those who don’t, and to determine which of the believers are best in their behaviour. Therefore, it is not enough for an individual to say “I believe”. As long as one lives, his faith and devotion to Allah, his perseverance in religion, in short, his steadfastness in being a servant of Allah are tested in specially created conditions and environments. Allah states this truth in the following verse: He created death and life to test which of you acquitted himself best. He is the Almighty, the Ever-Forgiving. (Surat al-Mulk: 2)

Allah does not always open Its Jamal. The Murid's assignment is to unite the Jalal and the Jamal. These two are projected from, and absorbed back into, the black nothingness called Allah's Kamal - a state of invisible, neuter, annihilation. Jalal is Allah's power, force and strength. It often manifests as trials and tests for the Murid. Jamal is Allah's sweetness, compassion, understanding, and forgiveness. Kamal is the whispered breath of nonexistence.

Endure the trials from our Lord with patience and obedience. Realize that our All-Powerful Creator made us in order to test us. Affirm that the trial could never have been avoided. Keep in mind that all our statements and actions are being recorded. Plead to Allah for the relief of burdens and recovery from losses. Continue to worship Him alone, without partners.

O ne of the most reassuring phases of life is when you’re anticipating justice from Allah. You’ve finished the most difficult test, the ache of what you were put through still visits once in a while, the memories haven’t faded yet but you’re focusing on something bigger, something better. You haven’t yet figured out the entire purpose of the journey but it doesn’t bother you anymore, because your eyes are gazing at the door that is placed right in front of you. You stare and touch it, all these gruesome steps have led you to it. Although you aren’t aware of what lies on the other side, you know Allah can open it any moment and it contains the treasure of your blessings. And you’re certain that your reward is massive, boundless and so amazing that your heart is going to burst in gratitude. You hold on to that hope because your Lord is the Most Just. There’s no other way to recompense what you went through except by filling your hands with so much joy that you no more have a moment to spare at what you lost.

While certain aspects of personality are genetic, experience and the choices that we make also shape who we are. As mentioned earlier, Allah (سبحانه وتعالى) created humans with the potential for both good and evil. The test for every human being is to choose which of these characteristics we will support and develop, and which we will attempt to control or eliminate.

Most of life’s actions are to test our reaction, whether we treat our scars as a map that brings us closer to Allah, or allow them to drift us from Him.

It is ignorance if, when Allah afflicts someone by what gives him pain, he does not call on Allah to remove that painful matter from him. The one who has realization must supplicate and ask Allah to remove that from him. For that gnostic who possesses unveiling, that removal comes from the presence of Allah. Allah describes Himself as "hurt", so He said, "those who hurt Allah and His Messenger." (33:57) What hurt is greater than that Allah test you with affliction in your heedlessness of Him or a divine station which you do not know so that you return to Him with your complaint so that He can remove it from you? Thus the need which is your reality will be proven. The hurt is removed from Allah by your asking Him to repel it from you, since you are His manifest form.

One of the gnostics was hungry and wept. Someone who had no tasting (dhawq) in that area censured him for that. The gnostic said, "But Allah makes me hungry so that I might weep. He tests me by affliction so that I might ask Him to remove it from me. This does not lessen my being patient." We know that patience is holding the self back from complaint to other- than-Allah.

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.