Al-Ḥāqqah

24 passages reference this surah

From 14 books in our audiobook library. Each passage is also spoken aloud in the app.

Volume Three

Ibn al-Qayyim · Madārij al-Sālikīn

1. "اللّٰه is the Truth. Reality is what is attributed to Him and pertains to Him. Realization is the heart's influence by the effects of reality. Every truth has a reality, and every reality has a realization that stands by witnessing the reality."

   Source in Volume Three →

2. "reality," means it is grasped and sensed from the side of reality. "Perception" is awareness and sensation. اللّٰه, the Exalted, said: "If you perceive in them sound judgment, then deliver their wealth to them." And مُوسَى said: "Indeed,"

   Source in Volume Three →

3. "As for the reality of the essence and the self, it is unknown to humanity. When the polytheists asked the Messenger of اللّٰه, peace be upon him, about the reality of his Lord, saying, "From what is He?" اللّٰه, the Almighty, revealed:"

   Source in Volume Three →

Volume One

Ibn al-Qayyim · Madārij al-Sālikīn

1. "When they affirm it with the source, it is only the reality of speech, like 'will', they say: 'So-and-so willed a will', meaning the reality of the will. They say: 'The wall willed', but they do not say 'a will', because it is a metaphor, not a reality."

   Source in Volume One →

2. "The author of "مَنَازِل" said: It is the dissolution of everything other than the Truth, first in knowledge, then in denial, and finally in reality. This occurs in three stages: The first stage is the annihilation of knowledge in the Known, which is annihilation in knowledge; the annihilation of vision in the Observer, which is annihilation in denial; and the annihilation of seeking in existence, which is annihilation in reality."

   Source in Volume One →

3. "Moreover, the pronoun "You" in "You alone" carries an indication of the essence and reality that is not present in the connected pronoun. In saying, "You alone I intend and love," there is an indication of the meaning of Your true essence and self, which is not present in saying, "I intend You and love You." In saying, "You alone I mean," there is a meaning of: Yourself, Your essence, and Your reality I mean."

   Source in Volume One →

Book 40: The Book of the Remembrance of Death and the Afterlife

Imam al-Ghazali · Ihya' 'Ulum al-Din

1. "On the reality of death and what the deceased encounters in the grave until the blowing of the trumpet. Clarifying the reality of death. Be aware that there are many misconceptions about the reality of death. Some people believe"

   Source in The Book of the Remembrance of Death and the Afterlife →

al-Fawāʾid — Points of Benefit, Volume Two

Ibn al-Qayyim · Timeless Classics

1. "He said to me: No! That is not the reality of repentance. I said to him: then what is the reality of repentance in your view, young man? He said: that you forget your sin and he left me and went his way. So how does it stand with you, O Abu Qasim? I said: the word is as the young man said it. He said: How so? I said:"

   Source in al-Fawāʾid II →

2. "were he to uphold the outward observances of Islam while there is not in his inward being the reality of faith, that would not save him from the Fire. Once this is understood, the truthful ones journeying toward God and the Abode of the Hereafter fall into two groups. One group devotes whatever time remains after the obligatory duties to bodily acts of voluntary worship, making these their constant practice, without eagerness to realize the works of the hearts,"

   Source in al-Fawāʾid II →

Book 36: The Book of Love, Longing, Intimacy, and Contentment

Imam al-Ghazali · Ihya' 'Ulum al-Din

1. "These causes are true only with respect to Allah, and their presence with others is an illusion and imagination, a mere metaphor without any reality. Once this is verified, it becomes clear to those with insight the opposite of what the weak of intellect and heart imagine—that loving Allah in reality is impossible."

   Source in The Book of Love, Longing, Intimacy, and Contentment →

2. "The Explanation of Longing for Allah, the Exalted Understand that denying the reality of love for God means denying the reality of longing, for longing is only conceivable toward a beloved."

   Source in The Book of Love, Longing, Intimacy, and Contentment →

Book 37: The Book of Intention, Sincerity, and Truthfulness

Imam al-Ghazali · Ihya' 'Ulum al-Din

1. "These matters have beginnings where names apply upon their appearance, and they have ends and realities. The truly honest one is he who attains their reality. When something prevails and its reality is complete, the person is called truthful in that, as we say, "He is truthful in battle.""

   Source in The Book of Intention, Sincerity, and Truthfulness →

2. "Chapter One: The Reality of Intention and Its Meaning In this chapter: Explanation of the virtue of intention Explanation of the reality of intention Explanation of how intention is better than action"

   Source in The Book of Intention, Sincerity, and Truthfulness → Play in preview

Book 12: Book of Marriage

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "He dislikes death, and I dislike displeasing Him, yet it is inevitable. His saying, Yet it is inevitable, indicates the precedence of will and decree, as mentioned in His words, We have decreed death among you, and who created death and life?"

   Source in Etiquette of Marriage →

Book 31: The Book of Repentance

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "They have not received from religion except its outer shell, and only its names have clung to them, while their heart is veiled in thick covering from the reality of religion, indeed from the reality of themselves and their own attributes."

   Source in Repentance →

Volume Two

Ibn al-Qayyim · Madārij al-Sālikīn

1. "In the surrender of the one experiencing annihilation, they surrender their essence to be annihilated in the witnessing of reality. The essence of the servant is a form, and reality annihilates the form just as light annihilates darkness."

   Source in Volume Two →

2. "Thus, they abandon it out of humility, but truly abandon it in state and reality, just as one who loves something harmful abandons their love for it in state and reality. When one realizes that they have no control over matters,"

   Source in Volume Two →

3. "Witnessing this comprehensive reality is the essence of uprightness. As for witnessing the cosmic or eternal reality and becoming absorbed in it, this is a common experience shared by both believers and disbelievers."

   Source in Volume Two →

Book 30: The Condemnation of Self-Delusion

Imam al-Ghazali · Ihya’ ‘Ulum al-Din

1. "Let us begin by discussing the delusion of the scholars after clarifying the condemnation of delusion and explaining its reality and essence. Explaining the Condemnation of Delusion, Its Reality, and Examples"

   Source in Self-Delusion →

Al-ʿAqīda al-Ṭaḥāwiyya

Abū Jaʿfar al-Ṭaḥāwī · Timeless Classics

1. "And the Basin with which Allah, Most High, honored him as a relief for his nation is a reality. And the intercession which he has reserved for them is a reality, as has been related in the reports."

   Source in Al-ʿAqīda al-Ṭaḥāwiyya →

The Garden of the Gnostics

Imam al-Nawawī · Timeless Classics

1. "that death is a great matter, and no one has returned to inform us of its reality, nor can it be known except by those who have experienced it. I asked him to tell us about the reality of death."

   Source in The Garden of the Gnostics →

Futūḥ al-Ghayb — Revelations of the Unseen

Shaykh Abd al-Qadir al-Jilani · Timeless Classics

1. "thus it is called permissible. The servant should not initiate anything from himself in it, but wait for the command, and when commanded, he complies. Thus, all his movements and stillness are by God Almighty, what has a ruling in the Sharia is by the Sharia, and what does not have a ruling in the Sharia is by the inner command. At that point, he becomes a true person of reality, and what lacks an inner command is merely action in a state of submission."

   Source in Futūḥ al-Ghayb →

2. "That is, that clouding was neither a clouding of veiling nor of heedlessness, as some have imagined; rather, the lights of the divine self-disclosures would overwhelm him, so that presence itself made him absent to all else; then he would ask God for forgiveness — that is, for the covering of what lay upon him — because, were the self-disclosure to persist for the elect, they would dissolve away before the sovereignty of the Reality."

   Source in Futūḥ al-Ghayb →

al-Fawāʾid — Points of Benefit, Volume One

Ibn al-Qayyim · Timeless Classics

1. "his hope is mere wishful thinking, just as one who neglects them makes his reliance incapacity and his incapacity reliance. The secret of reliance and its very reality is the heart's dependence upon God alone. Engaging in the means does not harm a man so long as his heart is empty of dependence upon them and of leaning toward them — just as saying "I rely upon God" does not benefit him while he depends upon another, leans toward him,"

   Source in al-Fawāʾid →