Five things for true remembrance of Allah-Part-3

Star 4. Remembering the Torment and Wrath.

In order to fully remember Allah., we must remember His torment and wrath. It is not befitting of a believer to live his life thinking that Allah’s statements of punishment do not apply to him. Allah characterizes believers that they fear him. They do not fear Him because he is an intimidating God. They fear Him because they know He is Just and they are deserving of His punishment. In actuality they fear His torment but not Him personally. Scholars said when believers enter Jannah their love to Allah increases because they see Him and their fear ends because they receive total security. A believer does not fully remember Allah unless he remembers His statements of punishment and retribution. Allah wants us to know that He is severe in punishment.
{و اتقوا الله واعلموا أن الله شديد العقاب}

2:196 {protect yourselves from Allah and know that Allah is Severe in punishment.}
اعلموا أن الله شديد العقاب} الأنفال

8:25 {know that Allah is severe in punishment.}

اعلموا أن الله غفور رحيم و اعلموا أن الله شديد العقاب} المائدة

5:98 {Know that Allah is Forgiving, Merciful. And Know that Allah is severe in punishment.}

إن ربك سريع العقاب و إنه لغفور رحيم} الأنعام 165
6: 165 {Your lord is quick in punishment and He is Oft-Forgiving, Most Merciful.}

نبئ عبادي أني أنا الغفور الرحيم و أن عذابي هو العذاب الأليم} الحجر

15: 49-50 {Inform my slaves that I am the Oft-Forgiving, the Most Merciful. And my torment is indeed the most painful torment.}
Believers who know the magnitude of Allah punishment stay way from disobeying Allah

{قل إني أخاف إن عصيت ربي عذاب يوم عظيم}

6:15 {Say: I fear the torment of a great day, if my Lord I disobey.}

This statement reflects how the mind-set of a believer should be. Whenever evil desires within a believer instigate him/her to do something sinful, or wherever the glitter of life entices a believer to a sinful practice, this Quranic truth should pop up to his mind’s screen.
Many people program their minds that when they are about to do something sinful to send the following message to their mind screen:
Do not worry, be happy, go ahead, because your God is Forgiving and Merciful.

This is not the correct message at this time.
The correct message is the one that stops the sinful practice, not the one that encourages the sinful practice. Thus, a believer does not fully remember Allah unless he remembers His punishment.

Five things for true remembrance of Allah- Part-1

(Taken from Abu Nour’s article)
One must remember all those five in order to be a five star believer

1. Remembering Allah’s names and attributes.

In order to remember Allah, we must remember His names and attributes which entails collecting them, call Allah by them, praise Allah by them and modeling our selves after them.

a-Collecting Allah’s names
Allah said:

قل ادعو الله أو ادعوا الرحمن إياً ما تدعوا فله الأسماء الحسنى

17:110{Say: Call upon Allah or call upon Him, the Most Beneficent (Allah), by whatever name you invoke Him, for Him belong the most beautiful names.}

Allah’s Messenger said:
[ إن لله تسعة وتسعين اسماً مائة إلا واحدا من أحصاها دخل الجنة]

[Ninety nine names, hundred but one, belongs to Allah. Whoever collects them enters Jannah.]

In another statement, he said

[من حفظها دخل الجنة]

[Whoever preserves, memorizes, them enter Jannah]

Collecting Allah’s names depends upon doing four things:

• memorize them.

• understand their meanings.

• comprehend their implications on your conduct.

• monitor your behavior based on your belief in them.

b- Praying through Allah’s names

Allah says:

{ولله الأسماء الحسنى فدعوه بها}

7:180 {The Beautiful Names (the Perfect Names) are Allah’s, so call Him by them.}

A person who invokes Allah should choose from His names the one that matches his request. If one wants guidance, he should use the name Alhaadee (the Guide). Likewise, if one wants forgiveness, he should use the name Alghafoor (the Forgiver)

c- Praising Allah with His names

For each name there is a unique way to praise Allah. The guided person is the one who Allah shows how to praise Him through all of His Names.

d- Modeling one’s character

Which means a person models himself after Allah’s attributes. When it comes to believing in Allah’s Names and attributes, a believer must clear his creed from any thoughts that Allah’s attributes resemble the attributes of the created order. A great deal of theological mistakes results from assuming that the conditions, limits, and bounds of our finite feeble existence apply to Allah. Allah’s nature is exclusive to Him. No one shares with Him His nature or resembles Him. In order to safeguard us from anthropomorphism, interpretation of divine attributes in terms of human characteristics, Allah said:

42:11{Nothing resembles Him.}

With this conviction being strongly fastened to our understandings, I say a person who remembers Allah should try to implement the likes of Allah’s attributes in himself. When a person successfully installs the like of Allah’s attributes in himself, this attribute will draw him nearer than ever to His Lord, and make him the object of the Divine love.
That does not mean a person can resemble Allah in His attributes because they are exclusive to Him. However, one ought to try and cultivate the likes of Allah’s attributes in him.
Allah is Merciful and loves the merciful.
Allah is knowledgeable and loves those who are knowledgeable.
Allah is Just and loves the just.
Allah is Beautiful and loves those who beautify themselves by obeying His Commands.
Allah is The Forgiver and loves those who forgive.
And, Allah is generous and loves the generous.

The point is that Allah loves His attributes, thus the most beloved to Him among His slaves are those who inculcate in themselves the attributes that He loves.
And the most disliked among His slaves are those characterized with the attributes that do not fit them or that Allah dislikes.
Some of Allah’s attributes are suitable for humans to have the likes of them, and some are not. The attributes that are not consistent with our status as slaves of Allah, are not suitable for us such as Pride and Majesty. The presence of these attributes in humans is oppression.

العزة إزاري و الكبرياء ردائي وفي روايه و العظمة ردائي فمن نازعني واحد منها احرقته بالنار      أحمد

[Glory is my lower garment and pride is my upper garment, in another narration, majesty is my upper garment who every tries to acquire one of them I burn him in the fire.]
However, the attributes of Mercy, Kindness, and Generosity are consistent with our status as slaves of the Greatest. Thus having such attributes qualify us to receive Allah’s love.
In order to remember Allah, we must remember His names and attributes which entails collecting them, call Allah by them, praise Allah by them and modeling our selves after them.

Five things for true remembrance of Allah- Part-2

Star 2. Remembering Allah’s Statements of orders and prohibition.

In order to remember Allah, we must remember Allah’s statements of commands and prohibition.
In proportion to how much a believer lives up to Allah’s commandments, he would be able to fight off temptation.
Allah wants you to be happy, satisfied, and content.
When you carry out Allah’s commands you capitalize on the opportunity to be the best you can be.
Happiness is the result of carrying out Allah’s commands.
Satisfaction is the product of carrying out Allah’s commands.
A tasteful life is the reward of carrying out Allah’s commands.
The more a person implements Allah’s commands in his life, the more satisfying and tasteful his life will be. The less a person implements Allah’s commands in his life, the less satisfying and tasteful his life will be. As an aid to devotion, a person must know that Allah’s commands bring good to him in this life and the Hereafter; and Allah’s prohibition safeguards him from harmful matters, theologies, and practices.
Allah, the Merciful One, did not prohibit things as a measure of punishment or deprivation but rather as a measure of protection from harm, and a shield from evil that safeguards us from destruction.
Star 3. Remembering Allah’s Bounties and Blessings.
In order to remember Allah, we must remember His bounties. He said

{ياأيها الناس اذكروا نعمت الله عليكم}

35:3 {O man kind remember Allah’s bounties on you.}

Remembering Allah’s bounties means to remember that Allah is the giver of all bounties. This mind set gives a believer an opportunity to be successful.
Allah said:

{ فذكروا آلآء الله لعلكم تفلحون}

7:69 {Thus remember Allah’s bounties upon you that you may be successful.}

Allah told us in the Quran that remembering Him brings success.
{ واذكروا الله كثيراً لعلكم تفلحون}

62:10 {Remember Allah much that you may be successful.}

Remembering Allah’s bounties blows on the heart like a fresh summer breeze that awakens and kindles Allah’s love in the heart of the one who is bounty-conscious.

The spiritually perfect Salaah (prayer)- (Imam Ghazali)

States Conducive to Perfecting The Life in Prayer (Inner Dimensions of Salaah)
These qualities can be expressed in many ways, but they are well summed up in six words, namely: awareness; understanding; reverence; awe; hope; shame.


By conscious awareness we mean that state in which one’s mind and feelings are in no way distracted from what one is doing and saying. Perception is united with action and speech. Thoughts do not wander. When the mind remains attentive to what one is doing, when one is wholeheartedly involved, and when nothings makes one heedless, that is when one has achieved conscious awareness.


Understanding the meaning of one’s words is something that goes beyond awareness, for one may be conscious of making an utterance, yet not be aware of the meaning of that utterance. What we mean by understanding, therefore, is an awareness that also includes comprehension of the meaning of one’s utterance. People differ in this respect, not sharing a common understanding of the Koran and the glorifications.
How many subtleties of meaning we have come to understand in the course of ritual prayer! Things that had never occurred to us before.
It is in this context that prayer becomes a deterrent to indecency and mischief, for the understanding it brings is a positive obstacle to vice.


As for reverence, this is something beyond both awareness and understanding. A man may address his servant in full awareness of his speech, and understanding the meaning of his words, yet without reverence, for reverence is an additional element.


As for awe, it is over and above reverence. In fact, it represents a kind of fear that grows out of the latter. Without experiencing fear, one will not stand in awe. There is an ordinary fear of things we find repugnant, like scorpions or bad temper, but this is not called awe. What we call awe is the kind of fear we have of a mighty king. Awe is the kind of fear induced by a sense of majesty.


As for hope, this is unquestionably something else again. There are many who revere some king or other, and who are in awe of him or afraid of his power, yet do not hope to be rewarded by him. In our prayers, however, we must hope for the reward of Allah, High Exalted; just as we fear His punishment for our faults.


As for shame, it is something additional to all the rest, for it is based on the realization of one’s deficiencies and the apprehension of sin. It is quite possible to conceive of reverence, fear and hope, without this element of shame.

(From Imam Ghazali’s Ihya ul uloom)