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๐—ง๐—ต๐—ฒ ๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฒ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ค๐˜‚๐—ฟ๐—ฎ๐—ป ๐˜๐—ต๐—ฎ๐˜ ๐—ฒ๐˜…๐—ฝ๐—ผ๐˜€๐—ฒ๐˜€ ๐—ฎ ๐—น๐—ผ๐˜ ๐—ผ๐—ณ ๐—ฝ๐—ฒ๐—ผ๐—ฝ๐—น๐—ฒ'๐˜€ ๐—ณ๐—ผ๐—ผ๐—น๐—ถ๐˜€๐—ต๐—ป๐—ฒ๐˜€๐˜€ When a person is struck with hardship; illness, financial struggle, fear, loss, or helplessness, his heart naturally turns to Allah. In that moment, he remembers that only Allah controls outcomes, and he begs with sincerity, humility, and...

37,969 Aufrufe โ€ข vor 10 Monaten โ€ขvia X (Twitter)

5 Kommentare

Profilbild von ShinraiCyborg
ShinraiCyborgvor 10 Monaten

Iโ€™m so guilty of this. I have failed this test time and time again that I am so conscious about it. Then people think you are weak for being cautious. May the Almighty continue to guide and guard us.

Profilbild von joeykinky
joeykinkyvor 10 Monaten

Allah never helped starving dying mothers and children in gaza, nor the victims of 2 earthquakes in Afghanistan, why do you think he will help you, he won't, he won't.

Profilbild von Taofeeq Omotayo
Taofeeq Omotayovor 10 Monaten

Which surah is that? And the ayat

Profilbild von Back To Nature
Back To Naturevor 10 Monaten

(((((((( Human Nature ))))))

Profilbild von F.A.R.U.K
F.A.R.U.Kvor 10 Monaten

May Allah not make us amongst the Ungrateful.

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In a single noble verse, the eloquence and miraculous power of Allah the Exalted is conveyed to us through a great #debate won by logic and rational proof. It took place between the father of prophets, Abraham (peace be upon him), and #Nimrod, the king of Babylon. Instead of this kingโ€™s faith in Allah increasing when Allah granted him kingship, the blessing turned into a curse for Nimrod, leading him to become arrogant enough to argue with Abraham about Allah the Exalted. The king asks Abraham, โ€œWho is your Lord?โ€ To which Abraham replies, โ€œMy Lord is the One who gives life and death.โ€ The king responds, โ€œI give life and death.โ€ (Meaning: โ€œI judge whoever I want to die and I pardon whoever deserves to die.โ€) Since the kingโ€™s response is a #sophism with no substance, Abraham changes the logic of the argument from agreement to disagreement. He tells the king: Allah, my Lord, brings the sun from the eastโ€”so bring it from the west if you are, as you claim to be, a god or that you are, as you claim to be, Allahโ€™s equal. It seems that King Nimrod, despite his arrogance, was not stupid. He realized the strength of Abrahamโ€™s argument and the coherence of his logic, and he was stunned both by what he heard and his inability to respond. This is because polytheism and disbelief are both great injustices to those who embrace them since Allah does not guide unjust people. And it is only just that โ€œnimrodโ€ is used to describe a fool or a stupid person. #BlessedFriday - #HasanIsmaik #Iraq - #Baghdad

ุญุณู† ุฅุณู…ูŠูƒ

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In generations to come, Islam will destroy Christianity in Western Europe. Just as he destroyed Christianity and Judaism in the Middle East in about 1,400 years since it was founded. This is one of the tactics that Islam uses to take over the world: Quran 4.100 โ€œWhoever emigrates for the sake of Allah will find much refuge and abundance in the earth, and whoever forsakes his home, a refugee for Allah and his messenger, and death overtakes him, his reward is then obligatory upon Allah. Allah is always forgiving, merciful.โ€ *Here the Qurโ€™an states the cardinal importance of โ€œemigration for the cause of Allah,โ€ that is, moving to a new land with the intention of bringing Islam to it. See also 4:66 and 4:89. The primary pattern for emigrants in Islamic tradition is the Hijra, Muhammadโ€™s move from Mecca to Medina, where for the first time he became a political and military leader. It is โ€œobligatoryโ€ for Allah to reward emigrants; this is one of the Qurโ€™anโ€™s few promises of reward for specific actions (see also 9:111). Continue to let Islam into the Western world with welcome and friendship. Continue to respect Islam and eventually it will do to you what Muhammad did in the 7th century to those who welcomed him in the city of Medina. He completely destroyed the host culture. Sheikh Assim Al Hakeem:

Ofer Binshtok - Kafir - ืขื•ืคืจ ื‘ื™ื ืฉื˜ื•ืง

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Andrei Tarkovsky on Ingmar Bergman's Shame (1968): "Let us look at Bergman's Shame. The film doesn't contain a single 'actor's piece' for the performer to 'give away' the director's purpose, to play the conception of the persona, his attitude to it, to assess it in relation to the overall idea; and the latter is entirely hidden within the dynamic of the characters' lives, at one with it. The people in the film are crushed by circumstances; they act only in accordance with their situation, to which they themselves are subordinate; they make no attempt to proffer us any idea, any perspective on what is happening, or to draw any conclusion. All of that is left to the film as a whole, to the director's vision. And how superbly it is accomplished! You cannot say in simple terms who amongst them is good or bad. I could never say that von Sydow is a bad man. They are all partly good and partly bad, each in his own way. No judgements are passed, because there is no hint of tendentiousness in any of the actors, and the circumstances of the film are used by the director to explore the human possibilities which they test, and not for a moment in order to illustrate a thesis. Max von Sydow's character is developed with masterly power. He is a very good man; a musician; kind and sensitive. It turns out that he is a coward. But by no means every bold man is a good human being, and cowards are not always scoundrels. Of course, he is weak and irresolute. His wife is far stronger than he, so much so that she can overcome her fear. The hero lacks that strength. He is tormented by his own weakness, vulnerability, lack of resilience; he tries to hide, to cower in a corner, not to see and not to hear; and he does this like a child, naively and with complete sincerity. But when circumstances nevertheless force him to defend himself, he instantly turns into a scoundrel. He loses all that was best in him; but the drama and absurdity of his situation is that as he is now he becomes necessary to his wife, who, in her turn, looks to him for protection and succour instead of despising him as she always had. When he beats her about the face and says 'Get out!' she goes crawling after him. There is something here of the age-old idea of passive good and active evil; but its expression is immensely complex. At the beginning of the film the hero cannot even kill a chicken, but as soon as he has found a way of defending himself he becomes a cruel cynic. He has something of Hamlet: my view is that the Prince of Denmark perishes not as a result of the duel, when he dies physically, but immediately after the 'rat' scene, when he understands how irreversible are those laws of life which have forced him, a man of humanity and intellect, to act like the inferior people who inhabit Elsinore. Von Sydow is now a sinister character, afraid of nothing: he kills; will not raise a finger to save his fellows; pursues only his own interests. The point is that you have to be a person of great integrity to feel fear in the face of the foul necessity to kill and humiliate. And by shedding that fear and apparently acquiring courage, a person in fact loses his spiritual strength and intellectual honesty and parts from his innocence. War is the obvious catalyst for the cruel, anti-human elements in people. Bergman uses the war in this film exactly as he uses the heroine's illness in Through a Glass Darkly: to explore his view of man." โ€” "Sculpting in Time" by Andrei Tarkovsky (translated by Kitty Hunter-Blair, 1987)

RadiantFilm

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