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الْأَسْمَاءُ الْحُسْنَىٰ (The Beautiful Names of Allah)

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#16 [Permalink] Posted on 2nd September 2019 16:41
 

الْغَفَّارُ   الْغَفُورُ 

 

الْغَفَّارُ and  الْغَفُورُ will be discussed together as they have similar meanings and are used interchangeably.

 

Translation

الْغَفَّارُ is translated as The All-Forgiving and The Absolver. He is that Being Who hides the sins of His servants and drapes them with His compassion. Therefore there is the concept of covering/hiding in this word. Maghfirat comes from Ghaffaar and insha-allah Allah ta’ala will grant us Maghfirat in the Aakhirah, aameen.

 

الْغَفُورُ is translated as The Forgiver and Hider of Faults.

 

Allah ta’ala always has this Sifat of forgiveness and all are Mohtaaj (dependent) upon His Rahmah and forgiveness. So this is essentially connected to His Sifat of Rahmaan and Raheem as it is part of Rahmah to be forgiving, but Ghaffaar is more specific to the concept of forgiveness and hiding sins. The whole concept of hiding is that you hide things which are unclean and disliked so by hiding sins Allah ta’ala purifies and cleans a person.

 

In the Qur’an

 

الْغَفُورُ is mentioned 5 times in the Qur’an and  الْغَفَّارُ is mentioned 91 times which is a lot compared to other names we have discussed so far.

 

One of the ways Allah ta’ala mentions His Sifat of Maghfirat in the Qur’an is:

 

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright.

[Surah Taha: 82]

 

This verse shows that there are conditions attached to Allah ta’ala’s forgiveness. It is for that person who has the following traits:

·      •  One who repents (does Tawbah)

·      •  One who has Imaan – Imaan has different levels which means one should always be working on it

·      •   One who does good deeds – the sign of true Tawbah is that the person is engaged in doing good deeds to make up for the life of sin and mistakes.

Then that person will be guided. This is a cycle or cause and effect where if the person has these three traits then that person will find Hidaayah. The word اهْتَدَىٰ has the meaning of putting effort into something so to seek and struggle for it.

 

In Surah Nisaa’ (verse 110) Allah ta’ala says,

 

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا

 

If anyone does evil or wrongs his own soul and then seeks Allah's forgiveness, he will find Allah Forgiving, Merciful.

 

So forgiveness is for the one who, after he does a bad deed or does Dhulm upon himself, he seeks forgiveness from Allah ta’ala. We often see Ghafoor and Raheem used together as Allah ta’ala’s Rahmah is vast and covers a lot of things and a lot types of people and part of that Rahmah is that He is forgiving.

 

Allah ta’ala’s Rahmah comes automatically by default and His forgiveness, though it is there, to get it, some conditions have to be met and the main condition is to seek it, ثُمَّ يَسْتَغْفِرِ اللَّهَ is from the same root word but means to seek Allah ta’ala’s forgiveness and then Allah ta’ala will forgive.

 

Differences between Istighfaar & Tawbah

These two words are used interchangeably in English and mean more or less the same but there is slight difference.

Istighfaar is to seek forgiveness for previous sins i.e. to say sorry and cover up past sins. Tawbah literally means to turn in a certain direction and decide not to go back. Therefore Tawbah includes the intention to not commit the sin again i.e. to make a resolution not to sin again and to make a promise to Allah ta’ala and to yourself not to sin again and so it is more for the future. 

 


Differences between الْغَفَّارُ and  الْغَفُورُ

These two words have almost the same meaning however Scholars have mentioned a slight difference.

 

الْغَفَّارُ is that Being (Allah ta’ala) Who after true Tawbah forgives the sin and removes the signs of the sin i.e. covers up. Allah ta’ala covers up and wipes it away to such an extent that He makes the person forget and it is as if the person did not commit that sin. It is mentioned in Hadith,

 

 التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ 

‘The one who repents from sin is like one who did not sin.’ [Ibn Majah]

 

This is for sins other than sins pertaining to other people i.e. Gheebat, having hatred in the heart for someone and being revengeful etc. This makes a person Mahroom (Deprived) of Allah ta’ala’s forgiveness.

 

الْغَفُورُ Allah ta’ala makes even the angels forget about the sin of that person.

 

Sharing in these Sifaat

 

Allah ta’ala hides our sins by being Ghafoor and we should also hide the faults and sins of other people.

 

Allah ta’ala loves those who seek Forgiveness

There are many Hadith which mention that Allah ta’ala loves those who seek forgiveness. In a beautiful Hadith Qudsi Allah ta’ala says that the crying of a sinner is more beloved to Him than the Tasbeeh of one who does His Tasbeeh.

 

In another Hadith Qudsi is mentioned,

 

“Allah Ta’ala says, ‘O Son of Adam, so long as you call upon Me and have hope in Me, I shall forgive you for whatever you have done and I shall not mind. O son of Adam, if your sins were to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you and I shall not mind. O son of Adam, if you were to come to Me with an earthful of sins and were you then to face Me, without having ascribing any partner to Me, I would grant you an earthful of forgiveness” [Tirmidhi]

 

Therefore this is the Kafiyyat (Condition) a person has to be in to attain the Rahmah and the Maghfirat of Allah ta’ala i.e. to feel remorse, shame etc.

 

In Surah Najm (verse 32)

Allah ta’ala say,

 

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ

 

To those who avoid the major sins and shameful deeds and are guilty of only small offence, surely for them your Rabb will have abundant forgiveness.

 

Allah ta’ala is not bound

It is important to understand this point that though a person has this Kafiyyat, Allah ta’ala does not have to forgive. He is not compelled to forgive by the person’s asking for forgiveness. His being Ghafoor does not mean He is bound by it but because Allah ta’ala is Ghaalib, Azeez, He will forgive people. He only needs an excuse and a person’s asking for forgiveness is an excuse for Allah ta’ala to forgive so there is no price to His Rahmah.

We do not know which good deed we might do which will get us Maghfirat and that is why we should not regard any good deed as small. As mentioned in hadith, even half a date in Sadaqah should not be regarded as small. Anything done with the right intention and accepted by Allah ta’ala can wipe away a lot.

 

Forgiveness of Minor Sins

As for the minor sins, they get forgiven through good deeds like Wudhu or when a bad deed is followed up by a good deed.

 

“When a Muslim or a believer washes his face in ablution, then every sin that he committed with his eyes will be washed away with the last drop of water. When he washes his hands, then every sin that he committed with his hands will be washed away with the last drop of water. When he washes his feet, then every sin that he committed with his feet will be washed away with the last drop of water, until he emerges purified from sin.” [Muslim]

 

“Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.” [Tirmidhi]

 

Istighfaar – Seeking Forgiveness from Allah ta’ala

The Prophet sallallaahu ‘alayhi wasallam said,

 

“By Allah, I seek forgiveness from Allah and I repent to him more than seventy times in a day.” [Bukhari]

 

In  another Hadith it is mentioned 100 times and He did not need to but he still did to attain the beauty and the Tajalli and Noor of this trait.

 

In Surah Nasr Allah ta’ala says,

 

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

So glorify your Rabb with His praises, and pray for His forgiveness: surely He is ever ready to accept repentance. 

 

This was addressing the Prophet sallallaahu ‘alayhi wasallam meaning when you are free from your mission as a Prophet, then praise Allah ta’ala and seek His forgiveness.

 

Seeking forgiveness is not just when we do something wrong. The Sunnah of the Prophet sallalaahu ‘alayhi wasallam is to seek forgiveness after even good deeds (and we find it hard after doing bad deeds), why? He realized that whatever good deeds we do are not according to the Shaan of Allah ta’ala. There will always be flaws and shortcomings. The Prophet sallallaahu ‘alayhi wasallam recited three times استغفر الله and thereafter the following du’a after Salaah;

 

اللهم أنت السلام، ومنك السلام، تباركت يا ياذا الجلال والإكرام‏

 

Therefore asking Allah ta’ala to forgive all shortcomings and any Riyaa that may have been felt. 

 

Other Hadith,

“Glad tidings (tuba) for the one who, (on the day of judgement), finds an abundance of Istighfar in his book of deeds.” [Ibn Majah]

 

“By Him in whose hand is my soul, if you did not sin Allah would replace you with people who would sin and they would seek the forgiveness of Allah and He would forgive them.” [Muslim]

 

Allah ta’ala does not need our good deeds and He does not need our repentance but when we do Tawbah it invokes the Rahmah of Allah ta’ala and it brings humility in our lives. It is part of human Fitrah that we should want to beg for Allah ta’ala’s forgiveness for sins and for not fulfilling what we should have done. This is the higher level the Prophets had i.e. that we did not the rights of a deed and is full of shortcomings. It is the Karam of Allah ta’ala that He accepts Tawbah.

 

Benefits of Istighfaar

Glad tidings have been promised for who does Istighfaar in abundance as mentioned in the Hadith above. In another Hadith the Prophet sallallaahu ‘alayhi wasallam said,

 

"If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not."  [Abu Dawood]

 

There is a story in the Qur’an of a people whom Allah ta’ala gave so much but they lost it all due to their ingratitude and not repenting. Allah ta’ala would have put Barakah in their wealth, given water, crops etc. had they repented.

 

Incident in the time of Hasan Basri (رحمه الله) 

 

It is related in Tafsir al Qurtubi that Hasan al-Basri (r.a) was once seated. A man came saying ” O Master, I’m very sinful do tell me an act which I can do to be forgiven”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

 

Second person came and said, ” O Master, for many days rains have stopped and there is drought. Tell me an action through which Allah (s.w.t) will send down rain to us”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”.

 

Third person came and said, ” I am under a lot of debt. I am working, but please make dua that Allah (s.w.t) give me wealth so I can be saved from debts”. Hasan al-Basri (r.a) replied, “Go and do Istighfar to Allah”

 

Fourth person came and said, “It is a wish of mine that Allah (s.w.t) give me an offspring. So please make dua that Allah (s.w.t) gives me pious offspring”. Hasan al-Basri (r.a) replied, “Go and do Istighfar”

 

Fifth person came and said, “I have an orchard please make dua that it gives more fruits, so that the return will be more.” Hasan al-Basri (r.a) replied, ” Go and do Istighfar”

 

Sixth person came and said, “If I was to get water spring in my house, I will be so pleased”. Shaykh Hasan replied, “Go and do Istighfar”.

 

Shaykh Hasan al-Basri’s (r.a) disciple, Ibn Sabih (r.a) who was sitting close, was very surprised thinking, “Why is it that Shaykh Hasan al-Basri (r.a) is giving the same solution of Istighfar to whoever comes to him”? So Ibn Sabih (r.a) eventually asked “Why are you giving one response for all the problems”? On hearing this Shaykh Hasan al-Basri (r.a) recited what Allah (s.w.t) said in Qur’an:

 

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا -

saying: "Seek forgiveness of your Rabb, He is ever ready to forgive you.

 

يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا - He will send abundant rain for you from heaven

 

 وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا - help you with wealth and sons, and provide you with gardens and the flowing rivers [Surah Nooh: 10-12]

  

Istighfaar is a way of having difficulties removed, widens every constriction and provides Rizq from sources we cannot imagine. It is the antidote to all problems and not just for when we sin. Therefore we should turn to Allah ta’ala in repentance when we have any problems. Unfortunately when we say to people to turn to Istighfaar in difficulty they say they haven’t done anything wrong but actually all of Bani Adam are sinners as we all sin to some extent but the best of the sinners are those who repent.

 

كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ

 

We should therefore generally do Istighfaar and think about our sins and repent and another benefit of Istighfaar is that it leads you to do Muhaasabah. We won’t need anyone telling us what mistakes we are making as consciously or subconsciously our mind will be working on where you need to make Istighfaar and then that leads you to making changes in your life. We may not act to make these changes but at least we will become aware.

 

To say it with the Heart

It is very important to do Istighfaar conscientiously and with feeling for full benefit and not just roll it off the tongue (which will still bring some benefit).

 

Du’a in Hadith

There are many Du’a for Istighfaar and many compilations by Scholars. One such very good compilation is by Mufti Abdur Rahmaan Mangera available here:

http://www.whitethreadpress.com/prayers-for-forgiveness/

 

Another compilation by Shaykh Muhammad Saleem Dhorat, PDF available here:

https://www.at-tazkiyah.com/publications/booklet_eng/istighfar14.pdf

 

Look at these Du’a to realize how to make Istighfaar and even if you do not use the same wording, to have that feeling in the heart is important. There is a lot of inspiration in these Du’a. One very comprehensive Du’a is:

 

أستغفر الله ربي من كل ذنب وأتوب إليه

 

Forgiveness for Each Other

For Istighfaar to be proper the conditions mentioned before are important and if it involves other people i.e. you have hurt someone, then ask for forgiveness and if it is felt that it will make matters worse then make Du’a for them. We should also be forgiving toward others. We want Allah ta’ala to forgive us so we should be forgiving to others.

 

Levels of Forgiving

There are different levels of forgiving:

·         Forgiving someone from the tongue: saying it with words but having negative feelings in the heart. 

·         Forgiving from the heart but when the occasion arises you may remind the person i.e. saying something like, “You still haven’t changed, you are still doing this.”

·         Forgiving from the heart and not bringing up the hurt that the person caused even though you may think of it now and then. 

·         The highest level is Ihsaan, the level of the Ambiyaa. You forgive and you treat them better than before. 

 

Counsel

To be people who are forgiving and asking Allah ta’ala to forgive yourself and others. Sometimes it is easier to ask other for forgiveness than to forgive others from the heart especially if you have been hurt badly by someone close to you. Therefore make Du’a to be purified of all negative feelings.

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#17 [Permalink] Posted on 2nd September 2019 16:50

الْقَهَّارُ


 الْقَهَّارُ is translated as The Ever-Dominant and The Conqueror. This name is a very strong part of our Aqeedah.

 

Definition

It is The One Who Controls and Dominates everything, Rules and Conquers everything. Everything in the Dunya is in the dominion and power of Allah ta’ala. Every existing thing is in His control due to which human beings and all of creation is dependent and in the hands of Allah ta’ala.

 

Ibn Katheer (رحمه الله)  says الْقَهَّارُ is that Being in front of Whom all Makhlooq is ‘Aajiz (humbled).

 

It is a very strong trait and according to Mufti Taqi Uthmani Sahib, there is no name of Allah ta’ala in the Asmaaul Husnaa that points towards the 'Adhaab of Allah ta’ala. All the names point either towards His Rahmah, or His Ruboobiyat (Being Rabb – Sustainer), or His Qudrat (Power).

 

This word reflects the anger of Allah ta’ala and when a person exceeds the bounds and transgresses the limits, then His anger and punishment comes down.

 

Humans cannot share in this Name

This is one of the names in which humans cannot share. A person may try to share in it by being dominating and controlling but true dominion and control is with Allah ta’ala alone.

 

In the Qur’an

It is mentioned six times in the Qur’an and interestingly at each place it comes with الْوَاحِدُ i.e. Allah ta’ala alone is the Dominating, Conquering One. Following are the verses of the Qur’an where this name is mentioned:

 

Surah Yusuf , verse 39

 

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

 

O my fellow inmates! Tell me what is better; many different lords or one Allah, the Irresistible?

 

This is in context of when the prisoners approached Yusuf AS to have their dream interpreted and he asked them if submitting to many idols which have no dominion was better than submitting to Allah ta’ala.

 

Allah ta’ala is the Truly Dominant One and He is pointing at being One and then Qahhaar – pointing to the fact that in His Sifaat, He is One i.e. there is no one else who can be Qahhaar.  

  

Surah Ra’ad, last part of verse 16

 

قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ 

Say: “Allah Alone is the Creator of everything and He is the One, the Irresistible.”

 

This verse is referring to the difference between Shirk and Tawheed, Allah ta’ala being One and no one can compare in His Dominion.

 

Surah Ibraheem, verse 48

 

يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ

 

Warn them of the Day when the earth will be changed to a different earth and the heavens as well, and all of them will stand before Allah, the One, the Irresistible;

 

Surah Zumar, verse 4

 

لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ ۚ سُبْحَانَهُ ۖ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ

 

If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible.

 

He is Unique and above having a son. He cannot be compared to anything.

 

Surah Saad, verse 65

 

قُلْ إِنَّمَا أَنَا مُنْذِرٌ ۖ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ

 

O Prophet, tell them: "My mission is only as a Warner; there is no divinity except Allah, the One, the Irresistible. 

 

In this verse there is basic Tawheed that there is One Allah and He is Dominant and controlling over even minute matters. This Surah mentions belief in Risaalat, the last day etc. and belief in this Sifat is part of our Aqeedah. Tawheed is not just believing in One God, but it is also believing in His attributes. Our concept of Tawheed is much more comprehensive than the concept of One God in Christianity. We believe in His Dominion and Control and that He has full knowledge about everything. We believe in One God and His Attributes.

 

Ibn Katheer  (رحمه الله)   says Waahid means He does not need anyone else. He is above dependency and everything is dependent on Him and He is Ghaalib. He is Dominant in His power and we are humiliated / low in our power. 

 

There is a story about a Shaykh and his student. The student said to his Shaykh that he had a problem controlling his gaze and since he worked in a market place it was impossible for him to avoid it, essentially blaming his environment. So the Shaykh gave him an assignment where he had to carry a bowl of milk filled to the brim and walk up and down the market place without letting even one drop spill. With him would be two strong men who would beat him up if any of the milk spilled. This was difficult as the streets were not so even however the young man accomplished it and happily related it to his Shaykh. The Shaykh asked him how many beautiful faces he had noticed while on his assignment and he replied that he was so focused on the milk that he did not notice anyone. The milk, said the Shaykh, symbolized his Imaan. He told him that if he focused on his Imaan he would not be looking at anything he should not be looking at.

 

How does this connect to the concept of being Qahhaar? Allah ta’ala is Dominant and He is watching us at all times and when a person has that feeling of being watched by Allah ta’ala, it will protect the person from committing sins.

 

Surah Mu’min, verse 16

 

يَوْمَ هُمْ بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ

 

The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: "It is Allah's, the One, the Irresistible."

 

‘Abdullah ibn Mas’ood RA said when all the people will be gathered on the Day of Judgement, a caller will call out asking "Whose is the Kingdom today?"  and everyone will reply,

 

"It is Allah's, the One, the Irresistible”.

 

So this trait will be mentioned in the Aakhirah and will be seen on that day. The Mu’min’s reply it will be with joy and the disbeliever’s reply will be in a state of humiliation where they are compelled to say it.  Some Scholars say this will be said after the blowing of the first trumpet when no one and nothing will exist and Allah ta’ala Himself will say it.

 

Therefore everything is temporary and Allah ta’ala was always there and always will be there. He dominates time, space, Dunya and Aakhirah and sometimes we do not realise and accept this dominion. Those who realise it, to them Allah ta’ala gives them some control in this world and that is the counsel for us.

 

Story of ‘Umar RA and his letter to the River Nile

 

Ibn Kathir  (رحمه الله) said: When Egypt was conquered, its people came to ‘Amr ibnul ‘As (radiyallahu ‘anhu) and said to him: O Amr, this Nile of ours is used to something and cannot flow unless it is done. He said: What is that? They said: On the twelfth night of this month, we take a young girl from her parents, and we placate her parents, then we dress her in jewellery and the finest garments there can be, then we throw her into this Nile.  ‘Amr (radiyallahu ‘anhu) said to them: This is something that cannot happen in Islam, Islam erases that which came before it [of bad customs]. So they stayed for a while, during which the Nile did not flow at all, neither a little nor a lot, until they thought of leaving.

 

Then ‘Amr (radiyallahu ‘anhu) wrote to ‘Umar ibn Al Khattab (radiyallahu ‘anhu), telling him about this. He wrote to him, saying: You did the right thing. I am sending you a piece of paper with my letter; throw it into the Nile. When his letter came, ‘Amr (radiyallahu ‘anhu) took the piece of paper on which was written:

 

“From the slave of Allah, ‘Umar, Amirul Muminin, to the Nile of the people of Egypt. To proceed: If you only flow on your own initiative, then do not flow, for we have no need of you. But if you only flow on the command of Allah, the One, the Subduer, and He is the One Who causes you to flow, then we ask Allah, may He be exalted, to make you flow.”

 

He threw the paper in the Nile and by Saturday morning, Allah had caused the Nile to flow [to a depth or width of] sixteen cubits in one night, and Allah put an end to this particular custom of the people of Egypt until today.

 

This shows that you have Yaqeen (Certainty) that it is only Allah ta’ala Who is Dominant then you do not fear people. When a person believes in superstition, it happens because they have so much Yaqeen in it. It is a mind over matter thing. ‘Umar RA controlled the river in Allah ta’ala’s name. It may seem unbelievable to us now but this was their Yaqeen and when they invoked that Yaqeen that Allah ta’ala is Qahhaar, it had an effect. 

 

Counsel

Imam Ghazali (رحمه الله)  says our greatest enemy is the Nafs and we have to try to dominate it i.e. being Qahhaar over it, and control it and not let it be controlled by anyone else.

 

Actually our Nafs is more of an enemy than Shaytaan. In Ramadhaan when the Shayaaten are chained up, we still have our bad habits. We cannot blame Shaytaan, it is our Nafs which is the bigger enemy. If a person can conquer the passion of the Nafs they can conquer Shaytaan as Shaytaan uses the Nafs and lures the human. Therefore if we have control over the Nafs then Shaytaan will not have control over us.

 

So may Allah ta’ala make us Qahhaar over our Nafs, Aameen.

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