I want to ask you a thing regarding the obligatory prayers and can you clarify me thi

If you look at the 5 pillars of islam and broke it down, in no particular order, the shahada is a lifelong commitment. Then you have the once in a lifetime (if able) to perform the hajj. At the very least, once a year to pay the zakah. It gets harder with having to fast an entire month of Ramadan. The only daily duty of 5 prayers, in the light of everything else becomes quite do-able.

Actually, we can easily achieve the 5 pillars if you wanted to. But we often forget that life is a test. We have to do these 5 pillars despite what is given in our lives. The test, good and bad, needs to be embraced with patience and thankfulness and still strive forward, however slow, never despairing. That is the hardest part of living it.

format_quote Originally Posted by Nitro Zeus

Can you please translate this into English?

https://veiledgems.com/2015/01/31/ex...-azaaban-naar/

format_quote Originally Posted by Nitro Zeus

Oh, and if I started to pray, then I can be one of the most successful people in this life? e.g. gaining the highest marks in school and also in exams?

If you try to understand the Holy Quraan and remain in close contact with it then insha-Allah your grades may increase because your brain and mind etc. shall become brighter i.e. you will be able to understand and memorize the lessons quickly.

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format_quote Originally Posted by Nitro Zeus

Me either. The word “bless” can have 3 meanings:

-leads you to God’s punishment

-a sign that God loves you

-a sign that you are a pious and strong and good believer.

This 3rd meaning (colored red) is not correct. A person may be blessed with many blessings although he /she is not at all a pious person or a good believer.

format_quote Originally Posted by Nitro Zeus

Now, I’m completely confused with blessings. Someone told me that if God would want to punish you, He would keep and keep blessing someone till this person will get punished in Hereafter by Him. And now, I don’t know. Shall I wish to be blessed in Hereafter rather than being blessed on Earth?

To understand this subject, I am posting the verses of the Holy Quraan. You can read their translation in the following:


Surah Al-Baqrah verses 200---202 (only translation);


(2:200) And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more.²²¹ There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter.



(2:201) There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.”


(2:202) They shall have a portion from what they earned; Allah is quick in reckoning.

************************************************** **********************************


The answer to you is in the verse 200 (blue portion).

I posted all of the three verses so that you may read and understand them in the context.
Here Allah mentioned those who want only this world. It is their choice. They are not wise. They themselves rejected the second world. In fact this life is 1. very short while the next life is forever. 2. The punishment in the Here-After is uniquely severe while the troubles in this world are nothing as compared to the Hell-Fire. So the wisdom is to choose the next world and pray to Allah first for the Here-After and then for this life.


In the Holy Quraan Allah Ta’aala has informed us repeatedly about this principle of Allah. There is another kind of people. They are mentioned in the following verses.


Surah Al-A’raaf verses 94 and 95 (only translation) with the explanatory note:


(7:94) Never have We sent a Prophet to a place without trying its people with adversity and hardship that they may humble themselves.


(7:95) Then We changed adversity into ease until they throve and said: 'Our forefathers had also seen both adversity and prosperity.' So We suddenly seized them without their even perceiving it.⁷⁷


Exp. note 77:


77. After narrating individually the stories of how various nations responded to the Message of their Prophets, the Qur'an now spells out the general rule which has been operative throughout the ages. First, before the appearance of a Prophet in any nation, conditions that would conduce to the acceptance of his Message were created. This was usually done by subjecting the nations concerned to a variety of afflictions and punishments. They were made to suffer miseries such as famine, epidemics, colossal losses in trade and business, defeat in war. Such events usually have a healthy impact on people. They lead to a softening in their hearts. They generate humility and modesty. They enable people to shake off their pride and shatter their reliance on wealth and power and induce thern to trust the One Who is all-powerful and fully controls their destiny. Above all, such events incline people to heed the words of warning and to turn to God in humility.


But if the people continue to refrain from embracing the truth they are subjected to another kind of test - that of affluence. This last test signals the beginning of their destruction. Rolling in abundant wealth and luxury, people are inclined to forget the hard times they have experienced. Their foolish leaders also inculcate in their minds an altogether preposterous concept of history. They explain the rise and fall of nations and the alternation of prosperity and adversity among human beings by reference to blind natural forces, and in total disregard of moral values. Hence if a nation is seized by an affliction or scourge, such people see no reason why it should be explained in terms of moral failure. They are rather inclined to consider that a person's readiness to heed moral admonition or to turn humbly towards God, is a sign of psychological infirmity.


This foolish mentality has been portrayed all too well by the Prophet (peace be on him): 'A believer continually faces adversity until he comes out of it purified of his sins. As for the hypocrite, his likeness in adversity is that of a donkey who does not know why his master had tied him and why he later released him.' (Cited by Ibn Kathir in his comments on the verse - Ed.) Hence, when a people become so hard of heart that they neither turn to God in suffering, nor thank Him for His bounties in prosperity, they are liable to be destroyed at any moment.


It should be noted that the above rule which was applied to the nations of the previous Prophets, was also applied in the time of the Prophet Muhammad (peace be on him). When this surah was revealed the Quraysh displayed exactly the same characteristics and attitudes as those nations which had earlier been destroyed. According to a tradition narrated by both 'Abd Allah b. Mas'ud and Abd Allah b. 'Abbas, as the Quraysh grew in defiance to the Prophet's call, he prayed to God that he might be assisted by inflicting famine on the Quraysh, as in the days of the Prophet Joseph. Accordingly, God subjected the Quraysh to such a severe famine that they took to subsisting on carcasses, the skins of animals, bones, and wool. Unnerved by this the Quraysh, led by Abu Sufyan, implored the Prophet (peace be on him) to pray to God on their behalf. But when the Prophets prayer helped to improve the situation somewhat, the Quraysh reverted to their arrogant and ignorant way's. (Bukhari, Kitab al-Taharah, Bab idha istashfa'a al-Mushrikun bi al-Muslim' - Ed.) The wicked ones among them tried to dissuade from God those who had derived some lesson from the famine. They argued that famines take place in course of operation of natural laws, that they are merely a recurrent physical phenomenon. They emphasized that the occurrence of famine should not mislead people into believing in Muhammad (peace be on him). It was during this time that the surah under discussion was revealed. The above verses were thus quite relevant and it is against this backdrop that one appreciates their full significance. (For details see (Yunus 10: 21), (al-Nahl 16: 112), (al-Muminun 23: 75-6); and (al-Dukhan 44: 9-16.)

************************************************** *********************************


So in the above verses and their explanation you can see the principle of Allah Ta’aala that Allah brings hard times on people for the purpose that they become humble, take heed, repent to Allah and become obedient Muslims. When those people become stubborn and do not repent to Allah, then Allah opens the way of blessings on them until they get deeply involved in the blessings. Then Allah suddenly catches them and they fall into the ever-lasting torment.

format_quote Originally Posted by OmAbdullah

To understand this subject, I am posting the verses of the Holy Quraan. You can read their translation in the following:


Surah Al-Baqrah verses 200---202 (only translation);


(2:200) And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more.²²¹ There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter.



(2:201) There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.”


(2:202) They shall have a portion from what they earned; Allah is quick in reckoning.

************************************************** **********************************


The answer to you is in the verse 200 (blue portion).

I posted all of the three verses so that you may read and understand them in the context.
Here Allah mentioned those who want only this world. It is their choice. They are not wise. They themselves rejected the second world. In fact this life is 1. very short while the next life is forever. 2. The punishment in the Here-After is uniquely severe while the troubles in this world are nothing as compared to the Hell-Fire. So the wisdom is to choose the next world and pray to Allah first for the Here-After and then for this life.


In the Holy Quraan Allah Ta’aala has informed us repeatedly about this principle of Allah. There is another kind of people. They are mentioned in the following verses.


Surah Al-A’raaf verses 94 and 95 (only translation) with the explanatory note:


(7:94) Never have We sent a Prophet to a place without trying its people with adversity and hardship that they may humble themselves.


(7:95) Then We changed adversity into ease until they throve and said: 'Our forefathers had also seen both adversity and prosperity.' So We suddenly seized them without their even perceiving it.⁷⁷


Exp. note 77:


77. After narrating individually the stories of how various nations responded to the Message of their Prophets, the Qur'an now spells out the general rule which has been operative throughout the ages. First, before the appearance of a Prophet in any nation, conditions that would conduce to the acceptance of his Message were created. This was usually done by subjecting the nations concerned to a variety of afflictions and punishments. They were made to suffer miseries such as famine, epidemics, colossal losses in trade and business, defeat in war. Such events usually have a healthy impact on people. They lead to a softening in their hearts. They generate humility and modesty. They enable people to shake off their pride and shatter their reliance on wealth and power and induce thern to trust the One Who is all-powerful and fully controls their destiny. Above all, such events incline people to heed the words of warning and to turn to God in humility.


But if the people continue to refrain from embracing the truth they are subjected to another kind of test - that of affluence. This last test signals the beginning of their destruction. Rolling in abundant wealth and luxury, people are inclined to forget the hard times they have experienced. Their foolish leaders also inculcate in their minds an altogether preposterous concept of history. They explain the rise and fall of nations and the alternation of prosperity and adversity among human beings by reference to blind natural forces, and in total disregard of moral values. Hence if a nation is seized by an affliction or scourge, such people see no reason why it should be explained in terms of moral failure. They are rather inclined to consider that a person's readiness to heed moral admonition or to turn humbly towards God, is a sign of psychological infirmity.


This foolish mentality has been portrayed all too well by the Prophet (peace be on him): 'A believer continually faces adversity until he comes out of it purified of his sins. As for the hypocrite, his likeness in adversity is that of a donkey who does not know why his master had tied him and why he later released him.' (Cited by Ibn Kathir in his comments on the verse - Ed.) Hence, when a people become so hard of heart that they neither turn to God in suffering, nor thank Him for His bounties in prosperity, they are liable to be destroyed at any moment.


It should be noted that the above rule which was applied to the nations of the previous Prophets, was also applied in the time of the Prophet Muhammad (peace be on him). When this surah was revealed the Quraysh displayed exactly the same characteristics and attitudes as those nations which had earlier been destroyed. According to a tradition narrated by both 'Abd Allah b. Mas'ud and Abd Allah b. 'Abbas, as the Quraysh grew in defiance to the Prophet's call, he prayed to God that he might be assisted by inflicting famine on the Quraysh, as in the days of the Prophet Joseph. Accordingly, God subjected the Quraysh to such a severe famine that they took to subsisting on carcasses, the skins of animals, bones, and wool. Unnerved by this the Quraysh, led by Abu Sufyan, implored the Prophet (peace be on him) to pray to God on their behalf. But when the Prophets prayer helped to improve the situation somewhat, the Quraysh reverted to their arrogant and ignorant way's. (Bukhari, Kitab al-Taharah, Bab idha istashfa'a al-Mushrikun bi al-Muslim' - Ed.) The wicked ones among them tried to dissuade from God those who had derived some lesson from the famine. They argued that famines take place in course of operation of natural laws, that they are merely a recurrent physical phenomenon. They emphasized that the occurrence of famine should not mislead people into believing in Muhammad (peace be on him). It was during this time that the surah under discussion was revealed. The above verses were thus quite relevant and it is against this backdrop that one appreciates their full significance. (For details see (Yunus 10: 21), (al-Nahl 16: 112), (al-Muminun 23: 75-6); and (al-Dukhan 44: 9-16.)

************************************************** *********************************


So in the above verses and their explanation you can see the principle of Allah Ta’aala that Allah brings hard times on people for the purpose that they become humble, take heed, repent to Allah and become obedient Muslims. When those people become stubborn and do not repent to Allah, then Allah opens the way of blessings on them until they get deeply involved in the blessings. Then Allah suddenly catches them and they fall into the ever-lasting torment.

I think I understand now. And if for example, a believing person wants too many things to have in this world but not in Hereafter, and after this person is punished, will God Take this person out from Hell and admire him to Paradise? Oh, and what I can do so that He will give me hard times? So that I can repent a lot to Him and do the things He wants. And, so that I can reach in the highest level in Heaven.

format_quote Originally Posted by Nitro Zeus

I think I understand now. And if for example, a believing person wants too many things to have in this world but not in Hereafter, and after this person is punished, will God Take this person out from Hell and admire him to Paradise? Oh, and what I can do so that He will give me hard times? So that I can repent a lot to Him and do the things He wants. And, so that I can reach in the highest level in Heaven.

My sincere advice to you is to start understanding the Holy Quraan little by little (like only one to three verses every day). You will understand the religion very well insha -Allah.


If a Muslim makes 5 salaath daily on proper time, fasts in the month of Ramadhaan, pays zakaath 2.5% on his savings once a year and goes for Hajj once in his life if he can afford the journey, it is very much expected that he will win Allah's Mercy, and any one who wins Allah's Mercy, will enter Paradise. If such a Muslim has sins then it depends on the type of sins. For e.g. he tried to fulfil the rights of Allah but he was not good with people. People have great many rights on each other. Our worshipping to Allah has two parts:1. We must pay the rights of Allah and 2. we must also pay the rights of the people.


If a Muslim deprived some people of their rights, then it is very much possible that on the Day of Judgement all of his/her prayers, fasting and other good deeds are given to the people in return of their rights. In the end this Muslim will have nothing to give to people in exchange for their rights, then their sins will be put on his/her shoulders. So in the end such a Muslim will go to Hell. Allah knows when he/she will be taken out from Hell.


That all means that we human beings are not free at all. We have to be very careful at every step. We must do lots of zhikar and du'aa to be protected from Hell. In a hadeeth we are advised not to wish for high levels in Jannah. This is because the Day of Judgement is so much hard that the Prophets of Allah (alaihim salaam) will be shaking with fear. We will have to cross a bridge over the Hell Fire to reach Jannah, so the first place to come is Hell. Therefore we must fear a lot, the more we fear, the better it is.

format_quote Originally Posted by Nitro Zeus

If I pray x5 a day with intention to become brighter, then my prayer would no longer be accepted? Is this one of the benefits we get from praying? And also praying is one of the methods of relaxation?

You Must pray with the intention that it is an obligation from Allaah All-Mighty. Aftrer you make it, you also must pray (make du'aa) with humbleness that may Allaah accept your Prayer (salaath).

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format_quote Originally Posted by Nitro Zeus

Now this really freaked me out. What does it mean in English Zhikar? And what’s wrong with wishing high levels of Heaven? I know that on that Day everyone will be frightened like never before but there are chances that some people will be granted their wish to be in the highest level of Heaven, right? How will God judge us? First He will Tell what we did and then He will put each of us or deeds on the scale and then He will Make us to pass the bridge? I don’t know if I’m right but, I heard that on that Day, God will come in a form of human being on the Day when people have to pass the Sirat bridge, right?

I have never read that God will come in the form of a human being. but I read the ahadeeth that we (The Muslims / dwellers of paradise (May Allaah make us from them, aameen) will see Allah. The prophet salla Allaho alayhi wa sallam had asked the companions if they felt any difficulty in seeing the (full ) moon in the sky at night. They said, "NO." So the Prophet

salla Allaho alayhi wa sallam

said that just like that they (and we insha-Allah) will see Allah. (And Allah knows the best).

^ Yes, people of jannah will see Allah swt but howness is unknown to us. And we aren't allowed to discuss howness and whatness.

One more thing. If God wishes He can come in from of human if He wishes? Is this possible to happen? And if God wanted, He can Make the same belief of Christianity of today be 100% true religion? And if He wishes He can Make some believes of some celebrations(e.g. Christmas and Halloween) be 100% true?

format_quote Originally Posted by Nitro Zeus

One more thing. If God wishes He can come in from of human if He wishes? Is this possible to happen? And if God wanted, He can Make the same belief of Christianity of today be 100% true religion? And if He wishes He can Make some believes of some celebrations(e.g. Christmas and Halloween) be 100% true?

Concept of Anthropomorphism is utterly against the majesty and highness of Allah swt.