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5490 "Remove from them their ills". The ills may be sins, faults, mistakes, or evil tendencies; Allah will of His grace cover
them up, and blot out the account against them; or they may be sorrows, sufferings, or disappointments: Allah may
even change the evil of such persons into good, their apparent calamities into opportunities for spiritual advancement:
xxv. 70. This is because of their sincere Faith as evidenced by their repentance and amendment. (64.9)
5491 "Gardens" the place of the highest Bliss, see ii. 25, n. 44; xiii. 35; xlvii. 15. (64.9)
65:11 -An Apostle who rehearses to you the Signs of Allah containing clear explanations that he
may lead forth those who believe and do righteous deeds from the depths of Darkness into
Light. And those who believe in Allah and work righteousness He will admit to Gardens
beneath which rivers flow to dwell therein forever: Allah has indeed granted for them a most
excellent provision. 5525
. 5525 Cf. xxiv. 40: the unbelievers' state is "like the depths of darkness in a vast deep ocean, overwhelmed with billow
topped by billow, topped by dark clouds; depths of darkness, one above another." Cf. ii. 257; "Allah is the Protector of
those who have Faith: from the depths of darkness He will lead them forth into light." (65.11)
72:23 - "Unless I proclaim what I receive from Allah and His Messages: for any that disobey and
His Apostle for them is Hell: they shall dwell therein forever."
98:8 - Their reward is with Allah: Gardens of Eternity Beneath which rivers flow; They will dwell
therein for ever; Allah well pleased with them and they with Him: all this for such as fear their
Lord and Cherisher. 62336234
6233 The Good Pleasure of Allah is the final Bliss of Salvation. The good pleasure is mutual; the truly saved is he whose
will has become completely identified with Allah's universal will. (98.8)
6234 The fear of Allah is the fear to offend against His holy law, the fear to do anything which is against His holy Will. Such
fear is akin to love; for with it dawns the consciousness of Allah's loving-care for all His creatures. (98.8)
Sahih Al-Bukhari Hadith
Hadith 7.670 Narrated by
Abu Huraira
The Prophet said, "Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down
into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his
poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an
iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide
eternally forever."
Sahih Al-Bukhari Hadith
Hadith 2.446 Narrated by
Abu Huraira
The Prophet said, "He who commits suicide by throttling shall keep on throttling himself in the Hell Fire (forever) and he who
commits suicide by stabbing himself shall keep on stabbing himself in the Hell-Fire."
REMEMBRANCE:
5:7 - And call in remembrance the favor of Allah unto you and His Covenant which He ratified with
you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of
your hearts. 705
705 There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken
by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the
second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under
Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to
v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment,
the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah
faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to
cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul. (5.7)
2:152 - Then do ye remember Me; I will remember you. Be grateful to Me and reject not faith. 156
156 The word "remember" is too pale a word for zikr, which has now acquired a large number of associations in our
religious literature, especially Sufi literature. In its verbal signification it implies: to remember; to praise by frequently
mentioning; to rehearse; to celebrate or commemorate; to make much of; to cherish the memory of as a precious
possession. In Sufi devotions zikr represents both a solemn ritual and a spiritual state of mind or heart, in which the
devotee seeks to realise the presence of God. Thus there is zikr of the mind and zikr of the heart. For beginners the
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