the religion of Allah in multitudes

وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا

And you see the people entering 

into the religion of Allah in multitudes

The Doors Of Repentance Are Open

It is never too late for a true Muslim to repent to Allah, and to shed tears for the wrong doing he has committed, keeping in mind that if one manages to escape the punishment of mortals, he will not for sure escape the punishment of Allah in the Hereafter. So, it is better to start a new leaf and let bygones be bygones. As long as you are sincere in your repentance, Allah Almighty will accept your repentance and forgive you your sins.


If you committed evil but have repented sincerely, and changed your life around for better, then Allah has certainly promised to grant you mercy and forgiveness. It is one of the basic principles of belief in Islam that Allah is All-Relenting, All-Forgiving and All-Merciful.


Here are a few verses which clearly convey this crucial concept:


{Do they not know that it is Allah Who accepts the repentance of His servants and receives (approves) their charity, and that Allah is the Relenting, the Compassionate?} (At-Tawbah 9: 104)


{Say: ‘O My servants who wronged against their souls, do not despair of Allah’s mercy! For Allah forgives all sins; for He is indeed Forgiving, Compassionate.} (Az-Zumar 39: 53)


So do not put off repentance; take the necessary steps immediately, for no one can tell when the death will overtake us. The door of repentance is open so long as we are not in the throes of death, for the Prophet (peace and blessings be upon him) said, “Allah accepts the repentance of His servant so long as death has not reached his collar bone.” (At-Tirmidhi) But since we have no way of knowing when death will overtake us, we must never be complacent or slack in hastening to taking steps towards repentance.

While speaking of repentance, we must rush to add, that it cannot be considered as valid unless one takes the following steps:

· One must feel deep remorse for the sins one has committed.

· One must refrain from it totally while also abstaining from all those leads or circumstances that led him to such a sin in the first place.

· He must be firmly resolved never to sin again, and immediately becoming occupied in whatever good deeds that he can in order to wipe out his past sins.

· All of the above involve sins involving the rights of Allah; if, however, your sins involve the rights of human beings, then you must also do whatever it takes to return or compensate or redress the grievances of the person you have wronged. Paying him his dues or compensating him in whatever ways possible becomes an essential condition of valid repentance.

Repentance, as stated above once accomplished, will undoubtedly wipe out one’s sins, and guarantee him a clean record. The Prophet (peace and blessings be upon him) said, “One who has repented of a sin (sincerely) is like one who has never sinned at all.” (Ibn Majah)

In conclusion, after sinning, one should not feel despair. Rather one should forward sincere repentance to Allah and rest assured that Allah Almighty will forgive his sin, as long as his repentance meets the abovementioned conditions of sincerity. Moreover, you must learn how to forget, for the more you look back to your old days of sinful habit, the wider the door is open for Satan to draw you back. Scholars used to resemble this case to that of gazelle being chased by hound. Despite that gazelle is naturally faster in speed, but its frequent looking back weakens its morale and makes it an easy prey for hounds.

I tried wearing the Niqab entered Islam

my-hijab-my-pride-my-choice

This is my hijab, I will never remove

Hijaab is my pride, it makes my soul improve

It is Allah’s law, how can I oppose

Hijab is my way, the way that Allah chose

Hijaab is my way, the way that Allah chose

People didnt approve for what I had to say

Covering my self will hide my charm away;

Confused was my mind in what I shouldn’t do..

I have been so sad, my feeling never went through;

My heart got that peace, the peace that showed me light

The light of my hijaab which made my spirit bright;

Without my hijaab, I feel insecure

Deep within my soul, I feel peace and pure

This my hijaab, I will never remove

Hijaab is my pride, it makes my soul improve

It is Allah’s law, how can I oppose

Hijaab is my way, the way that Allah chose

Hijaab is my way, the way that Allah chose

Oh my dearest sisters, hijaab is the cure

Wisdom lies beneath it, I know thats for sure

Gift yourself with guidance and never regret

Accepting it would be getting all respect;

All around is evil that wants to prevail

Sticking to Islam we won’t let good fail;

Lets embrace hijaab and await our reward..

It is for Allah, the one and only lord!

I will never remove!

This my hijaab, I will never remove

This my hijab, I will never remove.

Allah's Lamp

The Parable of the Light of Allah

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]

(Allah is the Light of the heavens and the earth.) means, the Guide of the inhabitants of the heavens and the earth. Ibn Jurayj said: "Mujahid and Ibn `Abbas said concerning the Ayah: 

[اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ]

(Allah is the Light of the heavens and the earth.) by His Light the heavens and earth are illuminated. In the Two Sahihs, it is recorded that Ibn `Abbas, may Allah be pleased with him, said: "When the Messenger of Allah got up to pray at night, he would say:

اللَّهُمَّ لَكَ الْحَمْدُ، أَنْتَ قَيِّمُ السَّمَوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ 

(O Allah, to You be praise, You are the Sustainer of heaven and earth and whoever is in them. To You be praise, You are the Light of the heavens and the earth and whoever is in them. ) It was narrated that Ibn Mas`ud said, "There is no night or day with your Lord; the Light of the Throne comes from the Light of His Face.'' 

[مَثَلُ نُورِهِ]

(The parable of His Light) There are two views concerning the meaning of the pronoun (His). The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is 

[كَمِشْكَاةٍ]

(as a niche) This was the view of Ibn `Abbas. The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'an which is in accordance with his natural inclinations are, as Allah says: 

[أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ]

(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers)) [11:17]. The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur'an and Shari`ah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation. 

[كَمِشْكَاةٍ]

(as (if there were) a niche) Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, "This refers to the position of the wick in the lamp.'' This is well-known, and hence Allah then says: 

[فِيهَا مِصْبَاحٌ]

(and within it a lamp.) This is the flame that burns brightly. Or it was said that the niche is a niche in the house. This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well. Ubayy bin Ka`b said, "The lamp is the light, and this refers to the Qur'an and the faith that is in his heart.'' As-Suddi said, "It is the lamp.'' 

[الْمِصْبَاحُ فِى زُجَاجَةٍ]

(the lamp is in a glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and others said, "This is the likeness of the heart of the believer.'' 

[الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ]

(the glass as it were a star Durriyyun,) Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it were a star made of pearls (Durr). Others recite it as Dirri'un or Durri'un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end, which means reflection (Dir'), because if something is shone on the star it becomes brighter than at any other time. The Arabs call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star. Qatadah said: "Huge, bright and clear.'' 

[يُوقَدُ مِن شَجَرَةٍ مُّبَـرَكَةٍ]

(lit from a blessed tree,) means, it is derived from olive oil, from a blessed tree. 

[زَيْتُونَةٍ]

(an olive,) This refers to the blessed tree mentioned previously. 

[لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ]

(neither of the east nor of the west,) means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining. Ibn Abi Hatim recorded that Ibn `Abbas commented on: 

[زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىءُ]

(an olive, neither of the east nor of the west, whose oil would almost glow forth (of itself)) "This is the best kind of oil. When the sun rises it reaches the tree from the east and when it sets it reaches it from the west, so the sun reaches it morning and evening, so it is not counted as being in the east or in the west.'' 

[يَكَادُ زَيْتُهَا يُضِىءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ]

(whose oil would almost glow forth (of itself), though no fire touched it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself is shining. 

[نُّورٌ عَلَى نُورٍ]

(Light upon Light!) "Light of the fire and the light of the oil: when they are combined they give light, and neither of them can give light without the other. Similarly the light of the Qur'an and the light of faith give light when they are combined, and neither can do so without the other.'' 

[يَهْدِى اللَّهُ لِنُورِهِ مَن يَشَآءُ]

(Allah guides to His Light whom He wills.) means, Allah shows the way to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr, who said, "I heard the Messenger of Allah say: 

إِنَّ اللهَ تَعَالَى خَلَقَ خَلْقَهُ فِي ظُلْمَةٍ ثُمَّ أَلْقَى عَلَيْهِمْ مِنْ نُورِهِ يَوْمَئِذٍ،
 فَمَنْ أَصَابَ مِنْ نُورِهِ يَوْمَئِذٍ اهْتَدَى وَمَنْ أَخْطَأَ ضَلَّ

The Beginning

{أَمَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِّنَ السَّمَاء وَالْأَرْضِ

أَإِلَهٌ مَّعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ}

Is not He (best), Who produceth creation,

then reproduceth it, and Who provideth for you

from the heaven and the earth?

 Is there any God beside Allah? Say:

Bring your proof, if ye are truthful!

27:64