In Islam, dunyā (Arabic: دُنْيا) refers to the temporal world and its earthly concerns and possessions, as opposed to the hereafter (ʾākhirah). In the Qur'an, dunyā and ākhira are sometimes used dichotomously, other times complementarily. Islam does not a priori dismiss the world as "evil".
Allah never wants any one to do wrong, on the contrary, He showed every one the right way and the wrong way and ordered and encouraged to do good and avoid bad. Allah granted human beings the intellect and the option to do whatever they decide to do and He never forced any one to do good or bad.
Wrong doers do wrong out of their own option and decision. Allah never wants wrong. He orders us to do good and He helps every one who to do good.
Allah's love to us does not need to be proven after He created us from nothing and granted us life and all bounties of life. Allah (SWT) gave human beings the option and ability to be good or otherwise. Allah does not force us to be good nor to be bad but He helps us if we want to do good and leaves us if we want to do bad. Those who do bad and oppress others will face the result of their deeds while the oppressed will be compensated by Allah for their sufferings.
Thank you for your question. The existence of magic is attested to in the Qur'an in the stories of Prophet Sulayman (as) (2:102) and Musa (as) (7:113 onwards for example). A definition of magic to separate it from other less well known sciences is "the use of najasat and demons to fulfill an outcome". Such practices do exist and can have an affect on people.
May you always be successful
Shedding tears during Salah does not invalidate the Salah if it was not for a worldly matter.
A human that she likes (from any time period in history!), probably male version of hur al ayn, maybe hanging around by herself and not bothering with marriage. There are no limitations in jannah :)
1. We have in many Hadeeths that Allah has created the Qalam (The Pen), and the Qalam has been ordered by Allah to write what will be happening till the Day of Judgement.
2. Imam Jafar As-Sadiq (A.S.) has been asked about this verse: ن والقلم (Noon Wal Qalam). He said Noon was a river in the Paradise,White more than the ice and sweet more sweet than the Honey. Allah ordered the river to be ink, then Allah put a tree and told that tree to become Qalam (A Pen) then Allah ordered the pen (Qalam) to write. The Qalam asked: What shall I write? Allah replied: Write whatever will be happening till the day of Judgement. The Qalam wrote according to the order of Allah then it was silent. Allah ordered: Do not talk till the designated time means the day of Judgement. (Elal Al-Shara’e’, علل الشرائع Page 402.
3. Another Hadeeth from Imam Jafar As-Sadiq (A.S.) when he was been asked about Noon Wal Qalam. He says: Noor was a river in the Paradise. Allah ordered the river to be frozen. It became frozen then it became ink. Allah told the Qalam (the Pen): Write. The pen wrote in the preserved board –Lawh Al-Mahfoudh اللوح المحفوظ . The Pen wrote whatever was happening and whatever will happen till the day of Judgement. The ink was ink from Noor (Light) and the Qalam (the Pen) was a Pen from Noor (Light) & Lawh (the Board) was Board from Light. معاني الأخبار Ma’aani Al-Akhbar Page 23.
4. In Tafseer Ali-Ibn Ibrahim Volume 2 Page 379, there is a narration from Abdul Rahim Al Qaseer who said: I asked Imam Jafar As-Sadiq (A.S.) about Noon Wal Qalam. Imam said: Allah has created the Qalam (the Pen) from a tree in the Paradise called “Al Khuld”. then Allah told a river in the Paradise to be ink. The river became frozen, and it was more white than the ice and more sweet than the Honey. Then Allah ordered the Qalam (the Pen) to write. The Qalam said “O my Lord What shall I write”. Allah Ordered the Qalam to write whatever existing and whatever will happen till the day of judgement.
5. In Tafseer Ali Ibn Ibrahim Volume 2 Page 198 , there is a narration from Hisham narrating from Imam Jafar As-Sadiq (A.S.) saying the first which Allah created is Al-Qalam. Then Allah ordered the Qalam : أُكتُب Write. The Qalam (the Pen) wrote what was going on and what will happen till the day of Judgement.
6. We also have narrations about the meaning of Noon and the meaning of Qalam. A narration from Imam Moosa Al-Kadhim (a.s.) which was narrated by Muhammed Ibn Al-Fadheel . He said I asked Imam Moosa Al-Kazim (a.s.) about Noon Wal Qalam Verse he said: Noon is a name of the Messenger of Allah, and Al-Qalam is name for Ameerul Momeneen Ali (a.s.).
According to the Qur'an, God has absolute power over all things.
Satan, as a created being, is under God's power and only has some capability to influence or affect people because God has allowed this for the duration of this world or universe.
God has given Satan free will, just as God has given free will to human beings and other jinn. (According to most Muslim exegetes, Satan is one of the jinn, not an angel or fallen angel.) However, this free will is not absolute: while we are responsible for our decisions in the hereafter, and lead ourselves to heaven or hell, we cannot always do everything we want since sometimes the divine decree/destiny affects what happens in our lives. So, we are still under the power of God, even if we have free will in how we respond to matters that are fated.
Therefore, Satan is not an equal contender to God and there is no cosmic battle between good and evil, even if sometimes an individual person may go back and forth towards or against Satan.
(However, the idea of a cosmic battle between good and evil predates Islam, and has hence influenced some cultures, and also seems to be part of the human psyche, so you will sometimes hear Muslims framing things like that. But that is not theologically correct according to the Qur'an.)
Some scriptural references from the Qur'an:
* Satan has no powerful over the faithful who seek refuge with their Lord (16:22).
* On Judgment Day, Satan will tell people, "God made promises that were true, and I made promises to you that I did not keep. I had no authority over you, except that I called you and you obeyed me. So do not blame me; blame yourselves. I cannot aid you now, and you cannot aid me now. I disassociate myself from the way you associated partners with God." (14:22)
* The story of when Adam is created, God orders Satan to bow to him. Satan refuses, and God expels him from the celestial realms. Satan swears to misguide humanity, so God allows him to do that for the duration of this world or universe, after which time Satan and those who choose to obey him will enter hell. (7:11-7:18, and elsewhere in the Qur'an)
* Satan's power is to whisper and delude. (4:120)
* Satan's plots are weak. (4:76)
* People choose by their own free will to obey (and hence worship, since obedience is considered a form of worship) Satan and are held accountable for it. (36:59-63)
These sections of the Qur'an can be read further at quran.al-islam.org or other websites if one does not have a printed copy of the Qur'an.
However, insofar as Satan's power in this world among humanity is proportional to how many people choose to support, follow, or obey him, one could say that, to some degree, Satan's power depends on people's choices. This is similar to a country which has a president who has full authority to exert his/her will (for instance, a military and police force which will do what he says), but where the people follow what a social influencer says. He may allow this and be the ultimate authority, and could shut down the influencer if he wanted, but, in practice, the social media influencer is asserting some authority due to the people's choice.
So, from this angle, one could say that sometimes Satan's influence is greater or lesser, depending on where one is, what era one is living in, etc. Certainly there has been a lot of evil in the world in the 20th century, however, it is also quite possible that Satan was not behind this and is simply standing there smiling and laughing as human beings make a mess of things themselves.
Some of this is apparently also due to human choice, especially the move away from the divine and the sacred in some heavily secular ideologies; the Qur'an says: "They forgot God, so God forgot them". (8:67) People can do this with or without Satan.
Still, the Qur'an says: Had it not been for the grace and mercy of God Allah upon you, you would have followed Satan, except a few of you (4:83). So this reiterates the idea that God is the ultimate authority, not Satan.
I also like to think that, despite the evils of the world, most people are ultimately good at heart and want for things to go aright; we are just going through a difficult time.
Hope that helps!
Allah is The Most Merciful, The Most Compassionate. We are been ordered to recite and repeat these names of Mercy at least forty times in our daily obligatory Prayers ( Sura Al-Hamd contains four times of remembering the Mercy of Allah in Arrahmaan Arraheem, and it it must to recite Al-Hamd at least two times in the first and second Rak'ats in each of the five obligatory daily Prayers)
Allah The Most Merciful never punishes His creatures whom He created to shower on them His Mercy. Allah's Mercy is much greater than our imaginations. All of us are overwhelmed by His Mercy in every moment. Enemies of Allah are those who damage the life of others and insist on their crimes ignoring and rejecting Allah's continuous invitations to them to repent and leave their criminal behaviour, will be entitled to be punished. Punishment for such enemies of humanity is mentioned in Quran and Hadeeth. Eternal torment is the result of their evil intention to continue committing the crimes against humanity as far as they can. We don't know the limits of the Mercy of Allah and how He will deal with them. What we know for sure is Allah is the source of Mercy and does not punish but only those who are the worst enemies of humanity who committed worst crimes and insisted and remained criminals till death and had the intention to go on in their evil acts.
Barzakh is the world after this world which starts from death and goes on till the day of Judgment. It is mentioned in Quran (There is a Barzakh after their death till the day of they will be resurrected) (Sura 23, Verse 100).
Barzakh includes the grave but it is wider than the grave. Grave starts on burial but Barzakh starts on death which is before burial.
The pious believer's grave is a garden from the Paradise while the grave of the disbeliever is a ditch from the hellfire, as the Hadeeth states.
Those believers who repent doing wrong, and sincerely seek forgiveness, after giving back the right of others, should not be punished neither in the Day of Judgement nor in Barzakh , after they have been forgiven by Allah (SWT).
The Qur'an and hadith (both Sunni and Shi'i) give the sense that the jinn exist in the same world as us. The Qur'an and hadith describe occasional interactions between humans and jinn on a physical level - for instance, seeing a jinn manifest as an animal (as in the story of the jinn who came to see Imam Ali in the Mosque of Kufa) or hearing their voices audibly. Another example would be the jinn working for the prophet Sulayman (A).
However, apart from those occasional interactions, usually jinn keep to themselves and human beings do not see them.
However, some mystics have held that there is a sort of veil between the human world and the jinn world, which you could call the barzakh. That is, humans and jinn subsist in the same realm, but in something akin to parallel dimensions. I am not aware of any basis for this in Qur'an and hadith, but it could be true.
So do jinn live in the barzakh? To me, the best view is "maybe" and "it depends on what you call the barzakh". If one takes "barzakh" to mean something akin to "mundus imaginalis" - that is, the imaginal realm which humans access through dreams, visions, or imagination, it might be correct to say that jinn live in barzakh. After all, people usually encounter jinn in dreams or the inner realm (for instance, Shaytan whispering to the heart), rather than in physical life. This is similar to how people are more likely to have a dream or vision of a deceased person, such as Imam Husayn (A), rather than physically seeing them walking down the street.
If one takes barzakh to mean specifically the place where human spirits go after death but before the Resurrection... while this meaning of "barzakh" may have some relationship to the above, I am not aware of any texts which specifically say that deceased human spirits live in the same place as living/deceased jinn, although I don't think we have any texts that rule out any sort of interaction ever between living/deceased jinn and deceased humans.
In any case, it seems as if the existence of the human being after death is more similar to the jinn, because the human being in the barzakh is less encumbered by the physical body and able to move around more.
In fact, I don't think we have any texts that say what happens to jinn after they die but before the Resurrection - for instance, do they go to their own barzakh? - however, the Qur'an says that, after Resurrection and Judgment, the jinn who go to Hell and the humans who go to Hell are all mixed together in the same Hell. It does not specify whether the jinn who go to Heaven and the humans who go to Heaven go to the same Heaven.
Anyway, it can be quite difficult to make concrete statements about spiritual cosmology, metaphysical realities, or other things which are not tangible. Even if someone says something, it is really quite difficult to prove whether it is true or false, except in the case of Qur'an and accurate hadith, which we accept on the basis of them being divinely inspired or approved.
So, this, in short, is my understanding of what the Qur'an and hadith say, and also what some mystically inclined thinkers have said. God knows best!
Hadeeth says: The deceased is too far away from the living person, while the living person is too near to follow the deceased.
Departed souls are in the hands of Allah (Allah takes back the souls on death)(Sura 39, Verse 42). Meeting the souls of the deceased in dream is in the hands of Allah (SWT).