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a well wisher  
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 18 August 2010 at 7:45pm

Being with God necessitates changing one's behavior and deciding to be part of a community inviting to all that is good. Islam, like other monotheistic traditions, insists on the return to God, on His judgement, on heaven and hell,and numerous verses associate the meaning of life with the hereafter.In the spiritual experience that determines the meaning of life and links it to the requirement to behave ethically, this initiatory phase is essential, even though this is not the ultimate teaching of relationship with God.

Beyond the hope for His paradise and the fear of hell, the pinnacle of the relationship with the Most  Near is primarily to love Him and to aspire to contemplating His face (wajh) for eternity as the Prophet (pbuh) was later to teach His Companions with this invocation: "O God,offer us the grace and pleasure of looking upon Your infinitely bounteous face (wajhika)." The moral demand constitutes the necessary path toward the intimate and loving presence of God.

In The Footsteps Of The Prophet-Dr.Tariq Ramadan

La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 25 August 2010 at 12:28am

Seeking God's Love by Doing Good to Others

Does God need us?

The answer is no. He is The King, the real Owner of all wealth

He is the All-Merciful, and He loves that we deal with other people kindly, with mercy, love and compassion. He loves that the wealthy take care of the poor, that the strong help the weak and that the young care for the elderly (especially sons and daughters with their parents)

Doing good to others and making them happy with this intention, of it being purely for the sake of pleasing Allah, is a guaranteed path for a believer to finding Allah's love.

The more dedicated one is, the closer he/she will be to Allah

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 29 August 2010 at 6:59pm

Meeting Allah

Narrated by Abu Huraira, may Allah be pleased with him, the Prophet Muhammad, peace be upon him, said: "The one who fasts has two satisfactions. One is when he breaks his fast at the end of the day. The other is when he meets his Lord." [Muslim]

The first satisfaction of the one who fasts is the pleasure of eating after a day of fasting. There are those whose fast continues even after they have eaten. These are the ones who keep their senses and their thoughts free of evil and their hands and their tongues from hurting others. It is for them the second and more rewarding satisfaction of meeting the Lord. There is nothing worthy to wish for, there is no other goal, no other beloved in this world and in the hereafter, except God. If an atom of anything other than the love of God enters the heart, the fast of truth, the true fast, is broken. Then one has to make it up, to revive that wish and intention, to return back to His love, here and in the hereafter, for God says, "Prescribed fasting is only for Me, and only I give its reward." [Bukhari, Muslim]

Spiritual Fasting - Abdul Qadir Gilani (ra)
La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 02 September 2010 at 5:19pm

The Love of Allah and His Messenger

A scholar was asked about the one who loves Allah. He said, “It is one who spends little time with people and much time alone; who is always in thought and outwardly silent; who is in a spiritual state that overtakes his sight, hearing and speech…who does not become sad if inflicted with a calamity, and if inflicted with hunger he is not aware…who looks to Allah in times of solace, who is happy with His company and speaks to Him intimately, and does not contend with the people of this world over their world.

Whoever claims three, but does not purify himself of three is arrogant: claiming to seek the sweetness of remembrance of Allah but loving this world; claiming to love sincerity in one’s actions yet reveling in people’s adorations; and claiming to love one’s Creator without purifying one’s nafs (self).

http://www.suhaibwebb.com/islam-studies/the-love-of-allah-and-his-messenger/

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 06 September 2010 at 12:39am

The Love of God in Ramadan and After Ramadan

The month of Ramadan is a month when Muslims come very close to Allah

Fasting increases spirituality and reading the Qur'an more often makes us remember Him, and if He is pleased with us, He makes us feel His Love

The night of peace is a special night, may Allah make us witness it

Ameen

God's Love is not only in Ramadan, but each day and each night of the year.

Stay close to Him like you did in Ramadan

Don't forget Him after Ramadan

He loves you so don't turn away from Him

Allah is always near, and His doors are always wide open, all what we need to do is to knock on the door any time of day or night, any day of the year

 

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 07 September 2010 at 1:22am

Good Manners a Path to God's Love

When Allah praised Prophet Muhammad, peace be upon him, in the Qur'an, He praised him for having excellent manners, not because he prayed most of the night

Allah loves good manners and He wants believers to deal with people in the best way

He is The Most Merciful, and He loves that people deal with others with kindness, mercy, generosity and good manners

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 08 September 2010 at 2:10am

Justice: A Path to God's Love

Allah loves those who are just

He is a Just and Fair God, and He wants us to deal with others in a just and fair way.
 
Injustice is unacceptable in Islam, whether it is towards fellow Muslims or towards non-Muslims
 
In fact, Prophet Muhammad, peace be upon him, said that he would be an opponent on the Day of Judgment to those who harm or treat non-Muslims with injustice
 
He commands us to establish justice in all fields of life: social justice, economical justice and political justice

Being just is a fundamental value in Islam, and those who are unjust will see darkness on the Day of Judgment

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 09 September 2010 at 1:49am

Ramadan and God’s love

We must all realize that God loves us…period. Because He loves us, then it is only right, proper, and honorable that we love God back. But, loving God is not simply an act of the tongue. Love is manifested in action. One cannot tell his spouse, “I love you,” but abuse her both mentally and physically. What sort of love is that? How can someone claim she loves her spouse, but cheat on him at the same time? Love is not in words... love is in action.

That is why fasting is all about love.


If we love God because He loved us first, then we should show God that love. And few things can embody that love for God than depriving ourselves of the things we love the most – food, drink, and sex – for sake of the Lord. Unlike all of the other acts of worship – prayer, alms, the pilgrimage – fasting is the only thing you cannot fake ...

http://www.altmuslim.com/a/a/a/3888

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 22 September 2010 at 3:23am
Rumi and the Ocean of God's Love
 
Everyone recognizes that Rumi was a poet of love. This means that most people see him as an oddity in Islamic history. When we situate him in his own historical context, however, we see that he spoke for the mainstream. What made him stand out was that he got to the heart of the matter more quickly and much more enticingly than most authors. He makes his agenda explicit in the introduction to the Mathnawi: He is explaining "the roots of the roots of the roots of the religion," that is, the Islamic religion founded by the Koran and Muhammad.

Like any great scripture, the Koran presents its teachings in mythic and symbolic language susceptible to a great range of interpretation. Although the Koran does not mention love that often (about 100 times), it is easy to see that these few mentions provide the germs for an extensive literature on the intimate links between God and the human soul. In these discussions, authors sometimes cite what are said to be words of God addressed to David the Psalmist. In a typical snippet, God says, "O David, anyone who claims to love Me is a liar if night comes and he goes to sleep on Me. Does not every lover love to be secluded with his beloved?" One of these purported conversations eventually became prominent in Sufi teachings. David asked God why he created the universe. God replied, "I was a hidden treasure and I loved to be recognized, so I created the creatures that I might be recognized."

This saying puts centuries of reflection on love into a nutshell. It means that God in his absolute unity is infinitely rich, boundlessly overflowing, merciful, compassionate, loving. Moreover, "God is beautiful," as the Prophet said, "and he loves beauty." When he loves, it is always beauty that he loves. In his eternal selfhood, that beauty is precisely the Hidden Treasure, for there is no other beauty. His infinite love for beauty then gave rise to the universe, which is defined most briefly as "everything other than God." He filled that universe with beauty so that others might share in the joy of love.

But mountains and oceans, lions and eagles, no matter how beautiful they may be, have little or no capacity to recognize beauty in others. What is needed is a boundless receptivity to the infinite beauty of the Hidden Treasure, and that is what God gave to human beings when he created them "in His form," as Muhammad said, echoing Genesis. The Koran says, "He formed you, and He made your forms beautiful" (40:64). God loves human beings because of the fullness of the divine beauty that they display and their resultant ability to recognize God's beauty. God then asks, as any lover would, that they love him in return.

The human role in the universe is to recognize God, to love him as he should be loved, and to bring his love and beauty into the world. This anthropology underlies much of Islamic thought and is made explicit by Rumi's poetry. Its ongoing relevance becomes a little more obvious when we recall that in Islamic theology, God did not create the universe way back when, only to tinker with it once in a while (the notion of Deism). On the contrary, he is always creating the universe, which is nothing but the ongoing, ever-changing sparkle of the Hidden Treasure. God's love to be recognized is never absent from the world and our lives, and it constantly instills energy into all things.

Rumi gave a great variety of names to the human participation in God's love -- hunger, thirst, need, desire, craving, passion, fire, burning. Like many others, he identified love with the "poverty" mentioned in the Koranic verse, "O people, you are the poor toward God, and God is the rich, the praiseworthy" (35:15). Love is that empty spot in our hearts that we can never fill, because it craves the infinite riches of the Hidden Treasure.

Once upon a time, Rumi says, we were fish swimming in the ocean, unaware of the water and ourselves. The ocean wanted to be recognized, so it threw us up on dry land. We flip after this, we flop after that, pursuing an ever more elusive happiness. Is the ocean tormenting us? Well, yes. It put us here. But, the more we burn, the more intensely we will love the ocean's beauty when it calls us back.

William.C.Chittick,Ph.D.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 25 September 2010 at 1:10am

One of God's Attributes is that He is a Loving God

AL-WADUD

The Loving

"He is the Ever-Forgiving, the All-Loving." (Surat al-Buruj, 85:14)

Those people who understand that Allah created humanity to serve Him remain sincere to Him until they die, while others deny His existence. Allah is very close to His loyal servants. He hears and answers their prayers, is with them whenever they encounter a difficulty, and supports them at every stage of their lives.

One of the greatest blessings that people may attain in this life is Allah's love and friendship. Allah's beloved servants lead honorable and distinguished lives, and their moral perfection always earns great admiration and appreciation. He admits His beloved servants into His mercy and lets them enter Paradise . Prophets and sincere believers are very valuable people who have earned Allah's love, love Allah, and lead their lives only to earn His good pleasure.

"Ask your Lord for forgiveness, and then repent to Him. My Lord is Most Merciful, Most Loving." (Surah Hud, 11:90)

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 09 October 2010 at 3:28pm

Prophet Muhammad said in a Hadith Qudsi:

Allah, the Exalted, says:

"Indeed, My Love shall be bestowed upon the ones who visit each other for My Sake.

Indeed, My Love shall be bestowed upon the ones who love one another for My Sake.

Indeed, My Love shall be bestowed upon the ones who approach one another in humility for My Sake.

And, indeed, My Love shall be bestowed upon the ones that rush to help one another for My Sake."

(Hadith in Musnad Ahmad)

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 15 October 2010 at 1:55am

How to earn Allah’s love, and the love of the people

A man came to the Prophet and said, “O Messenger of Allah, direct me to an act which, if I do it, will cause Allah to love me and people to love me.”

He (the Prophet peace be upon him) said,

“Renounce the world and Allah will love you; renounce what people possess and people will love you.”

http://islamicsunrays.com/how-to-earn-allahs-love/

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 16 October 2010 at 1:36am

Hadith Qudsi on Allah's Love

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) said:

'Whosoever shows enmity to someone devoted to Me, I shall be at war with him.

My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.

When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.

I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.'"

(Hadith in Sahih Al-Bukhari)

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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 18 October 2010 at 4:00pm
 
 
Many Muslims believe that the idea, “God loves everyone,” is simply wrong and incongruous with Islamic teachings. Verses abound in the Qur’an decrying those God does not love: liars, hypocrites, oppressors, the arrogant, boastful braggarts, and those who love praise for that which they have not done, among others. Reading these verses, it is easy to begin to resent such people and to believe that God does not love everyone. However, if we look closely at these people, we see elements of ourselves in them.

What is true of any man is true of all men; the only difference is in the degree to which it is true. Prophets and sanctified saints are the only exceptions to this universal truth. Jesus, peace be upon him, states, as recorded in al-Muwatta’ of Imam Malik (d. 179/795):

Do not, like lords, look upon the faults of others. Rather, like servants, look after your own faults. In truth, humanity is comprised of only two types of people: the afflicted and the sound. So show mercy to the afflicted, and praise God for well-being.

It is never the sinner that one should hate, but only the sin; for the essence of all humanity is a soul created in submission to its Creator. Whether that soul acknowledges this on a conscious level or not is a matter of grace, and this understanding enables us to look at others with compassion. All people, everywhere and throughout time, suffer great tribulation at various points in their lives. At this very moment, hearts are breaking and lives are being shattered, women abused, children violated, and people dying while their loved ones are crying. Also at this very moment, other hearts are rejoicing, babies are being born, mothers are nurturing, smiles are given freely, charity is being distributed, and lovers are uniting. The airport is one of the great metaphors of our time: sad, happy, and indifferent faces are all to be seen there, as people part with loved ones, greet their beloveds, or simply wait to pick up or let off people they barely know. Sad, happy, and indifferent are the states that sum up our collective body of souls. In the next life, however, there is only bliss or wretchedness, joy or sorrow—no indifference.

According to a beautiful hadith, the Prophet, God bless and grant him peace, said that on the Last Day, when the last two souls are brought forth before God, they are both condemned to hell. As the angels escort them to their final fiery abode, one of them wistfully looks back. Thereupon, God commands the angels to bring him back and asks the man why he turned back. The man replies, “I was expecting something else from you.” God responds, commanding the angels, “Take him to My Garden.”

It is our expectation of God that determines where we are. This points up the need for thinking well not only of God but also of God’s creation, despite the fact that we are all messy, imperfect works in progress, struggling along in this journey.

We either surrender to God or to the substitutes for God, which are invariably hollow. But true love, which is the love of God, is the single most powerful force in the world. It is a love that “alters not when it alteration finds.” It grows and never diminishes. If someone claims to have lost it, it can only be said that such a person did not have it to begin with. “It is the star to every wandering bark.” And in loving God, one must paradoxically love all of God’s creation, merely for the incontrovertible fact that everything is God’s creation. God does love everything in that He brought everything into existence from an act of divine love, and those who love God purely, and with the penetrating inner eye of reality, can only be a mercy while in the world. This does not mean that we love the evil that emanates from moral agents. In fact, it is an act of faith to loathe what is loathsome to God. So when God says He does not love oppressors, it is their oppression that we must loathe. In denying the humanity that is inherent in the oppressor, we miss the point and disallow the possibility that the door of God’s mercy and love is open to everyone. If we truly believe that we love for everyone what we love for ourselves, then we should want everyone, no matter their state of being or their station in life, to enter that door of God’s mercy and love, through repentance and contrition. Allowing for this possibility enables us to be a mercy, as the Prophet, God bless and grant him peace, was.

 
~Sh.Hamza Yusuf
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