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Allah calls Himself Al-Fattaah— The Opener, The Revealer— on one occasion in the Quran. He is the One who opens all doors of blessing for His slaves. Al-Fattaah judges what shall be opened from opening hearts, clarifying visions and opening doors to sustenance to conquering cities and revealing knowledge!

The Judge of All That is Opened, The Granter of Success

Fattaah comes from the root faa-taa-haa, which points to four main meanings. The first main meaning is to open, unlock, or reveal and make clear. The second main meaning is to make victorious, and the third is to judge or decide. The fourth main meaning is to permit or grant.

This root appears 38 times in the Quran in eight derived forms. Examples of these forms are fatahnaa (“We opened”), al-fathu (“the victory”), and mafaatihu (“[are the] keys”).

Linguistically, fattaah has the structure of intensification; al-faatih is someone who opens. Al-Fattaah is the ultimate judge who decides to open gates that no one else can open, in both literal and symbolical, physical and spiritual ways, and He is the source of victory and success.

Al-Fattaah Himself says: Say, Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge. [Quran, 34:26]

The different gates in life

How does Allah ‘azza wa jall open? It is Al-Fattaah who opens the Gates of Paradise; it is by the help of al-Fattaah cities are “opened” (conquered) to Islam, it is Al-Fattaah who opens doors to solutions to your life’s difficulties, and it is Al-Fattaah only who opens the door to recovery when you are ill. If Al-Fattaah so wills, He opens to you the gate of provision and sustenance, the gate of work, the gate of marriage, and the gate of tranquillity and peace of mind. He opens to you the gate of success and He opens to you the gate of righteous deeds.

How Can You Live by This Name?

1. Trust in the judge.
Life is full of arguments. Some people accuse others and claim to be right. Who is the judge? Who knows the reality of people? It is Al-Fattaah. Make the Quran and the Sunnah the judge of your actions, always. People may speak badly about you and accuse you falsely, but if you are on the right side, do not be afraid, because Allah is Al-Fattaah is the just Judge. Also don’t judge others too quickly— Al-Fattaah can open anyone’s heart.

2. Realize Al-Fattaah can open all doors.
Al-Fattaah says: Whatsoever mercy Allah opens to mankind, none can withhold; and whatsoever He withholds, none can lose after Him. And He is the All Mighty, the All-Wise. [Quran 35:2] This ayah has a beautiful impact if you are a true believer; you realize that everything happening to you is under Al-Fattaah’s divine control. Close doors for His sake— by leaving a bad habit, wrong friends, or a place of sinning– even if it causes you physical hardship— and He will open a door for you to good. Never despair nor give up. Realize thatAl-Fattaah can always give you a way out. Know that all the relationships in your life are confined by your relationship with Allah al-Fattaah.

3. Be sincere.
The best opening of all is the opening of the heart. Al-Fattaah opens hearts which were locked, like the heart of Umar ibn al-Khattaab radiyallahu ‘anhu which was before filled with hatred of the Muslims. Some people say: I read the Quran, but I don’t understand a word of it! But after some time, they begin to understand. They begin to seek answers, memorize, interact, enjoy, and preach the words of Allah. Work hard and strive to be sincere so that Al-Fattaah opens to you the gate of knowledge, the gate of closeness to Him and the gate of contentment in this life.

4. Ask al-Fattaah.
Whenever a gate is closed in your face, remember Al-Fattaah and ask Him to open it for you. This goes under all circumstances, whether serious or insignificant; even if your phone, wallet, or anything else, valuable or not, is lost. If you open a new building, want to get married, or if you desire to do anything, ask Al-Fattaah, for help and success. Start anything permissible in His name, by saying bismillah. Also when you feel low, or you feel you lack understanding of the religion, ask Him to open your heart and the hearts of your loved ones. A supplication of pious people before us used to be: May Allah open to you gates of good.

5. Study Surah Al-Fatiha.
Learn to recite, memorize, and understand Surah Al-Fatiha, the opening surah of the Book of Al-Fattaah. Ibn Abbas radiyallahu ‘anhu said: While the Messenger of Allah was sitting with Jibril he heard a creaking sound above him. Jibril looked up and said, This is [the sound of] a gate that has been opened in heaven today and has never been previously opened. Then an Angel descended through it and came to the Prophet) and said, Rejoice in the good news of two lights that have been given to you such as no prophet before you has been given. [They are] Surah Al-Fatihah and the concluding [two] verses of Surah Al-Baqarah. You will never recite a word from them without being given the blessings they contain. [Muslim] Study the tafseer of this beautiful surah; when you recite it in prayer make sure you pause after each ayah and apply its lessons to your daily life.

6. Benefit others.
Open to others the gates of your own good work and become involved in projects beneficial to others. If you have a certain skill, develop it and help others with it so with the guidance of Al-Fattaah all can work together to open doors to all that is good for the community.

O Allah, Al-Fattaah, we know that You open to us every closed gate according to Your wisdom. Open our hearts, open for us the doors to all that is good in this life, help us to trust on You as our judge, inspire us to ask You only to open any door for us— physical, spiritual, big, or small— and to open for us the door of Your mercy and open for us the gates to Your Paradise, ameen!

Iqra' (Recite, Read).Part2

Since humanity is subject to these and other conditions, people are very diverse in all aspects. However, as these natural differences and contrasts are in a dynamic, prolific balance, people have different (and changing) conceptions of and approaches to such matters as science and faith.

As a result of such diversity, some teachings—even those of the Prophet—may be lost sight of for a time. But one day they will be recollected and taught again. After such a large increase in the number and variety of people, the loss of traditions and histories, as well as fragmentation, is natural. All of these will be repaired, though, for this process has happened many times in the past and will happen again in the future.

Divinely inspired Scriptures, Prophets, and laws were sent successively, in part as an assurance of this process. The Prophet was blessed with a character that harmonized something of the distinguishing excellence of all previous Prophets. In him were blended the most profound spiritual knowledge and wisdom, the will to move and decisively order collective affairs, to inspire human hearts and direct their spiritual craving, to heal differences between people, and to achieve lasting reconciliation. He demonstrated the ideal balance, in individual as well as in collective affairs, between the claims of justice and compassion. His life is full of suffering, forbearance, steadfastness in defeat, and of relief, success, and victory. His style of expression was always brief, to the point, memorable, and perfect. Alongside the Qur'an, he was the fountainhead of a spiritual awakening and of a great and enduring civilization.

That is why responding to iqra' means wider responsibilities and a greater degree of inner and outer trial and striving for Muslims than for members of other religions. This greater trial is a means of grace and honor, for it enables a richer harmony of more diverse virtues in each Muslim and in the community.

Recent scientific discoveries have clarified certain Qur'anic verses. Such advances in knowledge occur successively, as the universe proceeds upon its decreed course and in the measure of understanding appointed for us. We must acknowledge and praise the efforts and achievements of researchers and scientists, but they should not lead us to ingratitude and insolence (the roots of unbelief). Rather, we should reaffirm our dependence upon the Creator for guidance both in our quest for and application of knowledge. We must not idolize ourselves, lest we be forsaken and left with the human will to power as the only judge in our affairs.

Should that happen, scientific research and achievement will remain with those who seek to use them for their own temporary advantage. Science will become a weapon against religion, a helpless servant of selfish and generally atheistic and materialistic ideologies. The end result might be an irretrievable degradation in the quality of individual and community life. We can see all around us that applying new technologies is making more and more people increasingly impatient, arrogant, irresponsible, and hard-hearted. Some even claim that they are answerable only to themselves, as if they were self-created! And yet their lives remain full of unhappiness, stress, anxiety, unsatisfied needs, and the delusion that they are free.

The sheer pace of the current scientific advance has turned human societies and individuals into laboratory experiments with no sure knowledge of the consequences or final outcome. To counteract this, we must see that the Divine command of iqra' is reunited with contemplation, that we relearn how to "read" consciously so that we can acquire true understanding and wisdom.

If we can do this, we will begin to deliver science from the futility and dry formalism in which it is bound, and help to clarify its philosophical foundations and social and moral relevance. We also will be able to indicate the true range of human perception, intellect, and intuition, and make people aware of their proper balance and use. Then, those who consciously study creation will read its signs with a religious seriousness and humility, and will acquire knowledge that is civilizing and beneficial for humanity.

That we are meant to read in this way and for this purpose is beyond doubt. The first thing created was the Pen, and the first word of the Revelation was iqra'. But to read in such a way requires that our inner and outer faculties be alert and harmoniously directed to the phenomena. Any defect in our inner faculties impacts the proper functioning of the others.

When referring to a malaise of the spirit, the Qur'an speaks of blindness, deafness, and dumbness. The Creator's signs are first "read" with the eyes. The first sounds of Revelation are "heard" with the ears, which then channels them to the understanding. All that is seen and heard is expounded, interpreted, and communicated by the tongue, so that understanding can be deepened.

Chapter: Forbiddance of Believing in Ill Omens

'Urwah bin 'Amir (May Allah be pleased with him) said:

When talking of omens was mentioned in the presence of the Messenger of Allah (ﷺ) he said, "The best type of omen is the good omen." He added, "A Muslim should not refrain from anything because of an omen." He (ﷺ) told them, "When any of you sees anything which he dislikes, he should say: 'Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa'us- sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You)."'

Narrated Abu Jamra:

Ibn `Abbas said to us, "Shall I tell you the story of Abu Dhar's conversion to Islam?" We said, "Yes." He said, "Abu Dhar said: I was a man from the tribe of Ghifar. We heard that a man had appeared in Mecca, claiming to be a Prophet. ! said to my brother, 'Go to that man and talk to him and bring me his news.' He set out, met him and returned. I asked him, 'What is the news with you?' He said, 'By Allah, I saw a man enjoining what is good and forbidding what is evil.' I said to him, 'You have not satisfied me with this little information.' So, I took a waterskin and a stick and proceeded towards Mecca. Neither did I know him (i.e. the Prophet (ﷺ) ), nor did I like to ask anyone about him. I Kept on drinking Zam zam water and staying in the Mosque. Then `Ali passed by me and said, 'It seems you are a stranger?' I said, 'Yes.' He proceeded to his house and I accompanied him. Neither did he ask me anything, nor did I tell him anything. Next morning I went to the Mosque to ask about the Prophet but no-one told me anything about him. `Ali passed by me again and asked, 'Hasn't the man recognized his dwelling place yet' I said, 'No.' He said, 'Come along with me.' He asked me, 'What is your business? What has brought you to this town?' I said to him, 'If you keep my secret, I will tell you.' He said, 'I will do,' I said to him, 'We have heard that a person has appeared here, claiming to be a Prophet. I sent my brother to speak to him and when he returned, he did not bring a satisfactory report; so I thought of meeting him personally.' `Ali said (to Abu Dhar), 'You have reached your goal; I am going to him just now, so follow me, and wherever I enter, enter after me. If I should see someone who may cause you trouble, I will stand near a wall pretending to mend my shoes (as a warning), and you should go away then.' `Ali proceeded and I accompanied him till he entered a place, and I entered with him to the Prophet (ﷺ) to whom I said, 'Present (the principles of) Islam to me.' When he did, I embraced Islam 'immediately. He said to me, 'O Abu Dhar! Keep your conversion as a secret and return to your town; and when you hear of our victory, return to us. ' I said, 'By H him Who has sent you with the Truth, I will announce my conversion to Islam publicly amongst them (i.e. the infidels),' Abu Dhar went to the Mosque, where some people from Quraish were present, and said, 'O folk of Quraish ! I testify that None has the right to be worshipped except Allah, and I (also) testify that Muhammad is Allah's Slave and His Apostle.' (Hearing that) the Quraishi men said, 'Get at this Sabi (i.e. Muslim) !' They got up and beat me nearly to death. Al `Abbas saw me and threw himself over me to protect me. He then faced them and said, 'Woe to you! You want to kill a man from the tribe of Ghifar, although your trade and your communications are through the territory of Ghifar?' They therefore left me. The next morning I returned (to the Mosque) and said the same as I have said on the previous day. They again said, 'Get at this Sabi!' I was treated in the same way as on the previous day, and again Al-Abbas found me and threw himself over me to protect me and told them the same as he had said the day before.' So, that was the conversion of Abu Dhar (may Allah be Merciful to him) to Islam."

First of all, we should say that people are severely warnedin the verses of the Quran and hadiths. These warnings aim to make people avoid sins, increase their degree and attain high ranks in the eternal life. Otherwise, they do not aim to make people desolate and harm them. Therefore, we should understand it well, regard these warnings as a means of attaining perfection and avoid sins.

The name Hell frighten people a lot. In fact, it should do so. However, we do not know who will go to Hell and who will go to Paradise. Therefore, we need to be alert.

A Muslim should be in the state of hope and fear. In the Quran, the verses of encouragement are more than the verses of threat. Besides, the mercy of Allah Almighty is more than His wrath.

To be between hope and fear is a balance that is necessary for everybody. For, no matter how good Muslims we are, it is possible to die without belief and go to Hell. No matter how many sins a person commits, Allah Almighty might make him repent, die as a believer and send him to Paradise.

The following is narrated from Hz. Abu Bakr:

"If I hear a sound from the sky saying, 'Everybody will go to Paradise and only one person will go to Hell', I will fear that I might be that person. If it says, ''Everybody will go to Hell and only one person will go to Paradise', I will hope that I might be that person."

The belief of a Muslim needs to be between "fear and hope". Nobody, including the Prophet, can be sure that he will be saved from the torture of Allah. They hope to go to Paradise by taking refuge in His mercy from His wrath and in His pardoning from His torture. We need to maintain this balance. We should worship properly and hope that Allah Almighty will include us among the people of Paradise.

Dua to heal the afflicted by the Evil eye or other afflictions

بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللهُ يَشْفِيكَ بِاسْمِ اللهِ أَرْقِيكَ

Translation

In the Name of Allah. I recite over you [for purpose of healing] from all that troubles you, from the evil of every soul or of the eye of an envier. May Allah cure you; with the Name of Allah, I recite over you [for purpose of healing].

Transliteration

Bismil-laahi ar-qeek, min kul-li shai’in yu’dheek, min shar-ri kul-li naf-sin aw ‘ayni kul-li ḥaa-sid, al-laah yash-feek, bismil-laahi ar-qeek

It was narrated from Ibn 'Abbas that the Messenger of Allah stood up and said:

It was narrated that ‘Aishah said:

“I used to prepare three covered vessels for the Messenger of Allah (ﷺ) at night: A vessel for his water for purification, a vessel for his tooth stick and a vessel for his drink.”