When Allah Tests You Quotes

Why did Allah have to create Shaitan, or God have to create Satan? Why create evil? We were told then—as I was told at home—that it was to test humanity. But why test humanity if you are all-powerful and purely good? Why not just drench humanity in pure goodness, as if in your divine rays? The answer—don't laugh at me—that I have now is this: Evil is precondition to goodness. Goodness reveals itself only in its capacity to tolerate the pettiness and dullness of evil. Goodness has to live with the possibility of evil, not eradicate it. As long as it does so, the evil that confronts goodness stays petty, dull, limited, essentially unimportant. But when goodness wants to become pure and alone, that is when it turns evil, truly evil; not the grubby evil that it has to tolerate in order to be goodness, but Evil itself.

To use divine scales - to prefer what Allāh prefers, to set aside what Allāh sets aside, to take as an ally those who Allāh takes as allies, to take as enemies those who Allāh takes as enemies, to give for Allāh, to hold back for Allāh, to love for Allāh, to hate for Allāh, you even smile when it would Please Allāh – this is an affair that cannot be fulfilled except by the mightiest of souls which the purest of hands have tired and exhausted themselves in nurturing, upon a long road and throughout difficult tests that condition the souls. When you condition your soul to withstand the sting of tests and the heat of tribulations, it will then be ready for the path and be obedient to directives.

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!

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.

155.  We will certainly test you with some fear and hunger, and some loss of possessions and lives and crops. But give good news to the steadfast. 156.  Those who, when a calamity afflicts them, say, "To Allah we belong, and to Him we will return.

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.

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.