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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 23 February 2010 at 5:07pm

All That Glitters Is Not Gold

 
Almighty Allah says
 
 [But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief]
(Al-Qasas 28:77).

According to this verse man gains, through the blessing of wealth that he is endowed with, the eternal blessings of the Hereafter, with its unique characteristics of tremendousness, limitless, purity and perfection. Many people fail to perceive this point because they do not understand the real purpose of wealth. If only man, who is immersed in an ocean of wealth, could ask himself just one question—why all this wealth?—perhaps through his innate knowledge of right and wrong (if he succeeded in listening to his conscience) he would understand that such enormous wealth is purposely designed by Allah for man to address the lamentable poverty plaguing others. That is the meaning of wealth in Islam.

Contrary to what some people believe, attaining a higher degree of spirituality does not have to be through renouncing material wealth. It can be a blessing for one to be rich. But it is important to note that this blessing doubles when the material wealth is used in such a way that the person grows spiritually. This is what Islam teaches. 

[Seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter.]

(Al-Qasas 28:77). 

In this worldly life, sharing also plays an important role in enhancing peace and solidarity in the society, as it paves the way for the poor to benefit from the rich, thus extinguishing the flame of jealousy that might have been eating up his heart, and providing a sense of security for the rich. This is Islam.

All this chaos and evil that pervades the earth is due to man’s mismanagement of the earth’s resources. It’s only when we allow poverty to reign with no control, it is only when we turn a blind eye to the agony of people stricken with starvation and abject poverty that tyranny finds its way into our society. The purpose of wealth is to act as a means of development for mankind, so it’s just a means to an end. By doing to others as Allah has been good to us, we certainly contribute to the process of making others happy, as we are, thus facilitating the process of purging the world of grief and sorrow. Also, by being good to others as Allah has been good to us, we stress the real purpose of wealth as something to be shared with others—a tool of expanding love to others, without discrimination as to race, color, creed or class.

Life is not just what you have in your pocket. Life is how much you are satisfied with what you have. As a student you may be poor but you have time to pray properly; but later in life you may get a good job and have money, but less time. In such cases, part of you will feel happy while the other part feels pain.

Life is not how we perceive it. Mankind is always in a hurry and fails to consider the consequences of having material things. Anything in life that doesn’t have an eternal perspective is wasted.

La ilaha ill-Allah, Muhammadur Rasulullah
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Surah Aale 'Imran (The Family of Imran)
Chapter 3: Verse 191

"O our Lord, You did not create [all] this without purpose!"

Secret of High Spiritual Status

The secret of the high spiritual and collective status, which was attained by the Companions of the Prophet (Sahabah) was that their strong relationship with Allah *was based on love. They did not feel, as many others do, any sort of 'inconvenience' or 'discomfort' in remembering Him or striving in His way, nor did they suffer from any 'distraction of confusion'.

You Do Not Stop Appreciating...

In human nature two qualities are not unknown to us: (1) the admiration of greatness, and (2) the acknowledgement of kindness. When you see a precision instrument or a latest appliance, or an exquisite picture, or an eloquent article, you do not stop talking of its beauty until your praise extends to its creator. The deep wisdom or skill of the individuals makes you bow your intellect to them involuntarily in respect and admiration. Likewise, when someone does you a favor, you always remember it, and your tongue expresses gratitude just as your heart is filled with praise and awe! A poet says: "Your favor has gained you three things from me: My hand, my tongue, and my hidden heart."

The Messenger of God (sall Allahu 'alayhi wa sallam) came to arouse these two qualities in the hearts of humans towards the One Who is most deserving of them. Do you not admire the greatness and salute its possessor? Do you not appreciate kindness and show gratitude to its doer? You surely admire the inventor of the aeroplane, and every time you see it streaking through the atmosphere your praise of his genius increases. So what do you think, therefore, of the One Who causes the thousands of stars to move in space without stopping or deviating? What do you think of Him Who created the mind of that inventor and deposited intelligence in the folds of his brain so that he could produce such things that arouse our admiration?

Is not your Lord and the Lord of all things more deserving of your praise for His greatness and favors?  When you truly recognize His Mercy and Greatness through the magnificence of His creation and blessings to us, you would be ashamed to attack Him, or disobey Him, or neglect His guidelines for leading our worldly life, or to attribute anything unworthy to Him. You would surely exclaim, together with the people of knowledge and intelligence, the above verse: Rabbana, ma Khalaqta hazha Baatilan!

Worship Through Love & Reflection

Muhammad (peace be upon him) indeed united the people with their Lord on the basis of deep reflection. Thus when they rose to obey Him they were impelled to perform their duty by their heartfelt desire to pay their respects to the One who is truly Merciful. Worship in Islam is not obedience by force and anger, but obedience by will and love. Worship is not obedience from ignorance and negligence but obedience with knowledge and awareness.

That is why all the early predecessors of Islam used to emphasize reflection and understanding in order to come closer to Allah. Abu Sulayman al-Darani once said, "When I come out of my house my eyes fall on nothing but either there is a blessing for me in it, or a lesson."

Imam Hassan al-Basri says, "An hour of reflection is better than the prayers of a whole night." Similarly, Abd bin Qays narrates that he heard from several of the Companions that "reflection brightens the faith."

[compiled from "Fiqh-us-Seerah" by Shaykh Muhammad Al-Ghazali
and "Tafsir Ishraq Al-Ma'ani" by Sayyid Iqbal Zaheer]

La ilaha ill-Allah, Muhammadur Rasulullah
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In commenting on the title of "Rabbil `Alameen" that Allah is addressed with in Surah Al-Fatiha, Imam Muhammad Al-Razi [rahimahullah] (author of Tafsir al Fakhr Al Razi) says:

"Strange it is, that Allah, all praises belong to him, has other creations besides you (humans). Whereas you have no Sustainer besides Him. Yet He looks after you as if he has no other creation besides you; while you serve Him as if you have many sustainers besides Him!"

Qur'anic Reflections with Sh. Yassir Fazaga on Peace TV. 

 Attributes of Allah  

http://www.youtube.com/watch?v=-Ziux1ckG_Y

(About 25 mins)

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Sublime Character
Al-Qalam (The Pen) Sura 68: Verse 4

 
 
 
"Most certainly, yours is a sublime character."

The whole universe echoes this unique praise of the Prophet (peace be upon him). No writer can describe the value of this testimony by the Creator of the universe; no imagination can give it its words. It is a testimony by God, according to His own measure, given to His servant, in His own words. A sublime character has, according to God's measure, its own unique value which no other creature can imagine.

This testimony confirms Muhammad's greatness in several ways. First of all, by the fact that it is God's own testimony, given in His majesty, and appreciated by the whole universe and echoed by everyone on high. Secondly, his greatness is seen by virtue of the fact that Muhammad was able to receive God's testimony, live with it and know who was saying it. It was God Almighty, in His absolute power and knowledge, that stated it. The Prophet knew his own position in relation to such absolutely great power. He could appreciate this position as no one else could. The fact that Muhammad held his position firmly as he received this word, from its sublime source, without being crushed by the pressure it brought on him, and that he remained calm and stable is the best evidence of his own greatness.

There are many reports about the Prophet's greatness given by his Companions. Indeed, his practical conduct is better evidence than anything reported about him. However, this testimony, given by God Almighty, is greater still than any reported evidence. At the same time, however, God remonstrated with the Prophet for some of his actions but all the while imbibing the same confidence and reassurance. He declared both aspects to all people, hiding nothing. In both situations, he was a noble Prophet, an obedient servant and a trusted deliverer of the divine message.

 Sayyid Qutb

Qur'anic Reflections with Sh. Yassir Fazaga on Peace TV. 
 
Prophetic Traditions 
 
La ilaha ill-Allah, Muhammadur Rasulullah
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Every day, He carries out His will
 
 
"Every day, He carries out His will."
[Sűrah al-Rahmân: 29]

Scholars of the Qur'ân have agreed about the meaning of this verse, though they express this meaning in different ways. Essentially, every day Allah is involved in countless matters:

He forgives sins. He removes difficulties. He raises some people in status and brings others low. This is how Abű al-Dardâ', the eminent Companion, explains it.

He creates from nothingness. He provides for His creation. He causes both life and death. He invests people with power and strips them of power. He restricts their circumstances and He liberates them. He does as He wills. This is the explanation of Ibn `Abbâs, another eminent Companion.

He raises children to maturity. He frees the prisoner. He enriches those who are in poverty. He fulfills the needs of the righteous. He is the focus of all their gratitude and their petitions. This is what Qatâdah says.

Abű al-Jawzâ' says: "One affair of His does not in any way distract Him from another."

What they all understand from this verse is that Allah is constantly involved in the act of Creation, and in the act of altering the circumstances of created things. He brings things into existence from nonexistence. He enriches the poor. He gives strength to the weak. He also brings about the opposites of these states, in all cases according to His infinite knowledge and wisdom.

As for Allah, He suffers no change within Himself. All changes, increases, decreases, alternations, and altered states – they are experienced by His creatures, in accordance with His divine will.

Allah says: "Say: O Allah! Owner of Sovereignty! You give sovereignty to whom You will, and withdraw sovereignty from whom You wilt. You exault whom you will, and abase whom You will. In Your hand is all good. Indeed, You are able to do all things. You the night to pass into the day, and the day to pass into the night. And Thou bring forth the living from the dead, and the dead from the living. And You give sustenance to whom You please without measure." [Sűrah Al `Imrân: 26-27]

The words we are looking at – "Every day, He carries out His will." – are part of a larger verse. The verse begins: "All those who are in the heavens and the Earth beseech Him." In other words all Creation: including its people, its angels, and its jinn.

This verse, then, is a great encouragement for us to beseech Allah in supplication for all of our needs. His bounty is indeed infinite. The verse implies, since it begins with mention of the entreaties and petitions of His creatures, that the changes Allah will bring about will be for the better. If they ask of Him, and if they beseech Him in earnest, then it is His nature to answer their petitions and to change their affairs for the better: form weakness to strength, from ignorance to knowledge, from backwardness to progress, from discord to unity.

This is the beautiful way in which the first part of the verse relates to the second. "All those who are in the heavens and the Earth beseech Him. Every day, He carries out His will."

Sheikh Salman al-Oadah
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Surah al-Tawbah
The Repentance (9) - Ayah 103

"(O Prophet) Take alms (of Zakah) out of their riches in order to cleanse them and bring about their growth (in righteousness)"

The Muslim Ummah is a practical and caring community. It recognizes the value of material well-being and the fact that people naturally stand in need of one another. The major instrument for ensuring such a caring and healthy community is the institution of Zakah (Almsgiving, which is one of the five pillars of Islam). Zakah consists of an annual contribution of 2.5% of one's income or "appropriated" wealth to public welfare.

Islam teaches people that the poor and the deprived have a 'title' or a 'right' in the wealth of the rich [70:24-25] and constantly exhorts the rich to meet that obligation. In this sense, the rich stand in need of the poor, in order to be 'purified', as the above verse mentions. If they do not fulfill this 'right' of the poor, they will be called to account. It is also interesting to note, the Arabic word Zakah comes from the same root word as Tazkiyyah which signifies 'growth', 'increase', 'nurturing', in addition to 'purification'. In a nutshell, the purpose of Zakah is both to purify one's wealth and to increase him or her in righteous deeds. Unfortunately, today very few Muslims practice this pillar of Islam.

The following are four of the many benefits of Zakah:

1. Being a religious duty, it offers the donor the inner satisfaction of a duty accomplished. The funds on which Zakah has been paid bring blessing, satisfaction and reward in this world and the next; funds on which no Zakah has been paid will bring suffering, misery, and punishment in this world and the hereafter. The very word Zakah has another meaning: 'sweetness'. It implies that those funds on which no Zakah has been paid are 'bitter'.

2. Zakah makes for social welfare and solidarity and eliminates class and economic barriers; it eliminates arrogance on the part of the giver and removes humiliation on the part of the receiver.

3. The need to pay Zakah acts as a stimulus to investment of income in productive enterprise, for capital that is allowed to remain idle would progressively be used up in Zakah payments. Invested in production, it adds to society's wealth and could help in job creation.

4. Zakah is a great promoter of wealth circulation throughout society, which is one of the main features of any healthy economy. The Quran condemns the accumulation and circulation of wealth in the hands of the rich only.

[compiled from "Islam: The Natural Way" by Shaykh Abdul Wahid Hamid]

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"They were commanded only to serve God, making the religion sincerely for Him, men of pure faith, and to perform the prayer, and pay the alms."

[Al-Quran- Sura Al-Bayyina 98:5]

SINCERITY (IKHLAS) IN WORSHIP

  • One of the key characteristics of the Prophets is Sincerity (Ikhlas). Sincerity is purity of intention – to do everything solely for the sake of God.
  • We must  worship God only because we are His servants and He has commanded us to worship Him. By worshipping Him, we secure His approval and get the reward of our worship in the Hereafter.
  • One of the great thinkers of our century, Said Nursi (Rahimahullah), said in this respect: "Do what you do only for God’s sake; start for God’s sake; work for God’s sake and act within the sphere of God’s good pleasure."
THE PROPHET (PBUH)- A MODEL OF SINCERITY AND HUMILITY
  • Allah's last Prophet, upon him be peace and blessings, was also the foremost in sincere worship of Allah, so that a day would come when someone said of him: ‘No one can remain as humble as he was at the beginning of his career or quest after attaining its height. Muhammad was an exception to this.’
  • Although his Companions respected him to the utmost degree, he deemed himself a poor servant of Allah. On the day when he conquered Makka, he was not different at all from the day when he humbly began his mission. At the outset of his mission, he would sit and eat with the poor and slaves. As he entered Makka as a victorious commander, he rode a mule in so deep submission and humility before Allah that he bent forward with his forehead touching the packsaddle of the beast. He was prostrating himself before Allah and taking refuge in Him from being a tyrannical, haughty conqueror.
  • Allah's Messenger, upon him be peace and blessings, had a single intention, namely, to please God and worship Him sincerely, as he himself stated in a famous Tradition: "Perfect goodness is to worship God as if you were seeing Him, and while you see Him not, yet truly He sees you."
  • The Prophet lived every second of his life in complete consciousness of being supervised by God.
["Prophet Muhammad- The Infinite Light", by Fethullah Gulen]


Edited by a well wisher - 02 March 2010 at 9:22am
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Prophets: Perfect Model for Humanity

That is Our argument. We gave it unto Abraham against the folk. We raise unto degrees of wisdom whom We will. Lo! thy Lord is Wise, Aware. And We bestowed upon him Isaac and Jacob; each of them We guided; and Noah did We guide aforetime; and of his seed (We guided) David and Solomon and Job and Joseph and Moses and Aaron. Thus do we reward the good. And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. And Ishmael and Elisa and Jonah and Lot. Each one (of them) did We prefer above  (Our) creatures, With some of their forefathers and their off-spring and their brethren; and We chose them and guided them unto a straight path. Such is the guidance of Allah wherewith He guideth whom he will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain. Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. Those are they whom Allah guideth, so follow their guidance."

(Quran-6:84-91)

These luminous verses of the Quran speak of a particular group among men, some of whom have been mentioned by name, who had been sent to cure the spiritual ailments of mankind and restore its moral health. They were men, holy and angelic in spirit, who preached the word of God in different times and climes and in every land. Whatever of moral rectitude and righteousness, purity and chastity man possesses today, it is all their legacy, and in following their footsteps alone lies the salvation and well-being of humanity. The prophets adorn and illuminate the soul of man: the zealous preachings  of Noah, the unshakable principle of God's oneness upheld by  Abraham, the patrimony of resignation to Divine will bequeathed by Isaac, the self-sacrifice of Ishmael, the indefatigable efforts of Moses, the faithfulness of Aaron, the self-resignation of Jacob, the lamentations of David, the wisdom of Solomon, the litanies of Zachariah, the chastity of John, the piety of Jesus, the penitence of Jonah, the strenuous exertion of Lot and the endurance of Job have made the life of man winsome and bright. To these consecrated souls can be traced every virtue and goodness found in the world today.
 
"There is not a nation but a warner hath passed among them." (Quran, 35:24)

"For every folk a guide." (Quran, 13:7)

The lustre of their teachings is to be found today in every country and nation; savages and the civilized people of the world are both equally indebted to them for edification of their souls. Of all the groups of men we have mentioned afore, the most august are they, for they rule not over the bodies of men like the kings, but their authority is enshrined in the hearts of the people. Their kingdom is not of lands and countries, but of hearts and spirits: they do now wield the sword, yet they obliterate the stains of guilt and iniquity at one stroke; they are not dreamy-eyed songsmiths, yet the sweetness of their speech delights the soul; they are neither senators nor law-makers, yet the laws given by them regulate the conduct of statesmen and judges, kings and subjects from age to age. This is not a question of faith or conviction but a matter of fact and history. One has to see whether it has actually been so or not. The edicts of Patliputra's Ashoka are engraved on the pillars of stones, but those of the Buddha are inscribed in the hearts of people. The decrees of the rulers of Ujjain, Hastinapur, Delhi and Kannauj are no more to be found today, but the Dharma Shastra of Manu still prevails. The statutes of Hamurabbi, the King of Babel, have long been buried under the dust, but Abraham's teachings are still alive! Pharaoh's imprudent demand to pay divine honors to him was a transient as the clouds, but Moses still lives in his teachings. How long did the laws of Solon remain in force, but the laws of Torah are still the measure of justice! The Roman Law which persecuted Jesus Christ became extinct long ago, but the doctrines of love that flowed from the lips of Jesus still redeem the wrongdoers and wash them of their sins. The Abu Jahls of Mecca, the Chosroes of Iran and the Caesars of Rome are all dead and gone, but the Lord of Madina still rules over the hearts of people in every part of the world.
 
If these facts are correct, one would have to concede, not on grounds of faith, but through reason and logic of stubborn facts, that no other class of people except the prophets has worked for the welfare and happiness of mankind in its truest sense; theirs was the endeavor consisting of virtue and goodness, purity of heart, moderation and temperance. They all came to this world as messengers of God to preach the gospel of Truth and Faith, and they left their footsteps of righteousness to be followed by the coming generations. It is from their teachings alone that the rulers and the ruled, the rich and the poor and the learned and the illiterate can derive equal benefit.
We are, verily, indebted more to these men of God than to any other class or group of person. This is the compliment due to the prophets of God and it ought to be paid by all of us whenever their name comes on the lips of anyone. And, this is the benediction taught by Islam to be offered for them: "O God! Have mercy and peace on all of them."

 Excerpted from the book "Muhammed, the Ideal Prophet" by Saiyid Sulaiman Nadwi.


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"Those who give what they have given (i.e. charity) and whose hearts are filled with fear by the very idea that they shall return to their Lord. Such people are truly racing towards their own welfare and they are the first to reach them."

[Al-Quran- Sura Al-Muminun 23:61-62]

Unwavering Belief in the truth of the Hereafter:
  • This verse is describing the inner state of mind of the believers who are always conscious about the acceptance of their good deeds by Allah. They worry whether their charities are accepted or not. This concept of "fear" was the corner-stone that strengthened the sense of responsibility among the Companions of the Prophet (peace be upon him).
  • There was a deep certainty in their hearts that one Day they would have to rise and account for all the worldly deeds, small or big. Their whole life was divided between hope for Allah’s mercy and fear of His punishment. Only Islam, unlike any other faith, is able to strike such a perfect balance between the two.
The Source of their Struggle and Patience:
 
 They had already known that life, with all its pains, was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life for the sake of Islam.
 
Examples of Umar and Hassan Al-Basri (may Allah be pleased with them):
  • A concrete interpretation of this verse is given by Caliph Umar (may Allah be pleased with him). Although he served Allah in a way that was exemplary, yet he was so afraid of accountability to Him, as he once said, "I shall consider it a favor (from Allah), if I am neither rewarded or punished in the Hereafter."
  • Hassan Al-Basri (may Allah have mercy on him) once said, "A believer obeys Allah and is yet fearful of Him, whereas a hypocrite disobeys Allah and is still fearless of Him!" How ironic it is.....
[Compiled from "The Sealed Nectar" by Safi-ur-Rahman al-Mubarakpuri and "Towards Understanding the Quran" by S. Abul Ala Maududi]
 
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Successful Community
Al-Furqan (The Criterion) Sura 25: Verse 20 (partial)

 
 
 
 
"We have made some of you as trials for others. Will you have patience? For Allah is One Who see" (all things)."

If wealth and property are amassed as a result of the capabilities and striving of the people, then some people amass lot of riches and some people get only the bare necessities. And this cannot be objected to. The question regarding misfortune and ungratefulness arise when these people live a life away from the society, when they are concerned only with meeting their own personal needs and for providing for their own pleasures and luxuries, when Allah has caused the people to live together, and has declared this togetherness of theirs, instead of differences in their circumstances, a severe trial for them. This provides a test for their faith and an opportunity for proving their worth.

A community can be successful in this field of life only when the relationship among its individuals is strong and firm. No individual of the community should be so deprived that he may be facing a life of starvation and no wealthy man of the community should be so greedy that he may be spending his wealth only for his own personal pleasures and luxuries.

To achieve this high objectives Islam has framed very strong laws. Peoples' hearts have been prepared to indulge in righteous and virtuous deeds, and they have been tempted to co-operate with each other, help each other and act righteously. It explained to them that the benefit of spending in the cause of Allah is not only derived by the poor and needy persons but the givers of charity also achieve the invaluable riches of peace and satisfaction; their hearts are protected from the earthquakes of rancour and jealousy, and they are saved from the adverse consequences of selfishness and narrow- mindedness.


"Muslims Character" - Muhammad Al-Ghazali

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Al-Rum (The Romans)
Chapter 30: Verse 8 (Partial)   (Proofs Within)


 
 
"Do they not reflect on themselves?"

Man's own being and the position he enjoys has been presented as a proof of the imminence of the Hereafter. Man is, after all, distinguished from all other creatures by the following three features:

i. Innumerable objects on earth and its environs have been yoked to man's service and man has been vested with a wide range of abilities so that he can make use of these.

ii. Man has been granted freedom to choose his course in life. But once he makes the choice, he is enabled, by the nature of things, to pursue his choice and, in so doing, can use the resources which God has created.

iii. Man has been inherently endowed with moral consciousness. Thanks to this, he can instinctively differentiate between good acts and evil acts.

These innate traits indicate that at some point in time man should be called to account; that he should be asked how he used the abilities, power and authority that were granted to him in the world and how he exercised his free-will to choose between good and evil. It is also evident that the appraisal of man's performance is possible only after the term granted to him to act comes to an end. Furthermore, this can only happen when the actions of not just one individual or nation, but of all human beings, come to a final end. This, because an individual's death or even the disappearance of a whole nation does not bring about an end to the total effects of a person's actions.

Thus, there will be an Afterlife in which everyone will be judged in the light of his life's record and be recompensed in accordance with his performance.


"Towards Understanding The Quran"- Sayyid Abul Ala Mawdudi

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“The most honored of you with Allah…”
 
 
“O humanity! We have created you of a male and a female, and have made you nations and tribes that ye may know one another. Lo! The most honored of you with Allah are those who are the most God-fearing. Surely Allah is Knowing, Aware.” [Sűrah al-Hujurât: 13]

Islam declares all ideologies that summon to bigotry, racism, tribalism, or ethnic chauvinism to be false. Islam calls upon us to abolish bigotry from our hearts. There are no grounds to discriminate between people on the basis of race, ethnicity, or language. Islam teaches us that people are as equal as the teeth of a comb.

The superiority of one person over another is only by virtue of a person’s superior deeds, not because of that person’s lineage or pedigree. What matters most is a person’s righteousness and conduct. It is related to us from the Companions that: “Whoever has shortcomings in his deeds will find no compensation for it in his lineage.” [Sahîh Muslim (4867)]

Allah created all of us from a single soul: “O humankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.” [Sűrah al-Nisâ’: 1]

Yes, there are differences between people as individuals. Though all of us descend from one set of parents, each of us is unique as a person. We all have different appearances, complexions, and degrees of beauty. We differ in physical strength, in our preferences, and our dispositions. We are identical to each other only in our basic makeup and our natural human instincts. We differ greatly in our individual characteristics.

Allah blesses us all differently. Some people are wealthy while others are poor. People have different ancestries and backgrounds. Nevertheless, all of us were created for the same purpose – to worship our Creator. Allah says: “I created neither the Jinn nor humanity except to worship Me.” [Sűrah al-Dhâriyât: 56]

Therefore, in spite of our diversity in our personal traits and circumstances, the criterion by which some of us are superior to others is the criterion of piety. Allah says: “The most honored of you with Allah are those who are the most God-fearing.” Sűrah al-Hujurât: 13]

We need to be emphatic in asserting that Islamic Law does not recognize any kind of superiority discrimination, or prejudice on the basis of lineage, social class, color, or material affluence. We need to take this truth to heart and apply it in our lives.
 
 
La ilaha ill-Allah, Muhammadur Rasulullah
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Wisdom :The Source of Abundant Favors

[He gives wisdom to whom He wills, and he to whom wisdom is given has truly received abundant good. But none remembers except people of understanding.]      (Al-Baqarah 2:269)

Al-Hikmah is a very important word in the Qur'an. It means wisdom and sagacity.  True wisdom stems from faith in and fear of Allah. It means right knowledge and right action, and it entails putting things in their right perspective, understanding the situation and circumstances, and taking action at a right time in a right way. Al-Hikmah is a great gift from Allah, and those who have this gift are truly endowed with abundant good and a great boon.

One of the names of Allah is Al-Hakim (the All-Wise); it is mentioned in the Qur'an more than one hundred times. Very often, this attribute of Almighty Allah is combined with His attribute the All-Powerful. Also, it is mentioned along with other divine attributes such as the All-Knowing, All-Aware, All-Embracing, and the Acceptor of Repentance. Allah's revelation is referred to in the Qur'an as Al-Hikmah.

Allah, Glorified be He, sent His Last and Final Prophet Muhammad (peace and blessings be upon him) to teach the Book and Wisdom. His followers are supposed to be the people who use wisdom in every aspect of their lives and in all relations. `Abdullah ibn `Abbas, a great scholar of the Qur'an and fiqh, narrated: Once the Prophet pressed me to his chest and said,"O Allah, teach him wisdom."(Al-Bukhari)

Ibn Hajar, the great scholar of Hadith, said:

Various explanations ofAl-Hikmahare given by scholars here: It is understanding the words of Allah; that which is right according to human reason; or enlightenment by which a person can make distinction between inspiration from Almighty Allah or suggestions from Satan. Furthermore, some hold the view that wisdom refers to correct and quick answer. Ibn `Abbas was the most knowledgeable of the Companions intafsir(Arabic for: interpretation of the Qur'an).

Wisdom is needed for both: knowledge and action. Knowing the reality as it is and understanding the truth in all matters is the wisdom in knowledge. And taking the proper and appropriate action, on the other hand, is the wisdom in action.


Principles of Wisdom

In Surat Al-Israa' (17:23-39), Almighty Allah mentions 12 important principles of wisdom:

1.  Worshipping Allah alone.
2.  Being respectful and kind to parents.
3.  Being good to relatives, the poor, and the travelers.
4.  Being careful not to waste one's own money and resources.
5.  Taking good care of children.
6.  Avoiding adultery or fornication.
7.  Respecting every soul, for, unless in the pursuit of justice, killing anyone is a major sin.
8.  Taking care of orphans and weak people.
9.  Fulfilling promises and commitments.
10. Honesty in business dealings. Not cheating when weighing or measuring.
11. Avoiding engaging in anything except with knowledge, not following the hearsay and not acting on half-knowledge.
12. Being humble and keeping far away from arrogance.

 Read more: http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1209357483545&pagename=Zone-English-Living_Shariah%2FLSELayout#ixzz0hbvMdGIL


La ilaha ill-Allah, Muhammadur Rasulullah
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Al-Hajj (The Pilgrimage)

Chapter 22: Verse 31 

Lack of Self-Definition






"Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, he is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place."

We see how this verse describes the sense of loss and lack of self-definition that afflicts the person in the absence of faith. The human being who lacks faith resembles a heavenly object that has strayed and fallen from its orbit. It is quick to burn up. It is lost and wasted, not knowing where it is headed. Such a person is overpowered by perplexing questions that make his or her mind as if it were about to explode. This person remains in emotional turmoil. The person's heart, likewise, does not come to any sound conclusion, and it takes that person's life right down to Hell.

It is part of our nature to seek out that which is to be venerated, that which is holy. This is why a person who does not acknowledge Allah as the one to be worshiped will find something else to worship.

All people, children and adults – and no matter how healthy, prosperous, or successful they might be – need a few moments away from other people, to commune with their Lord, to feel that Allah sees them, hears them, and will answer them. This is true at times of hardship and times of ease, not only when faced with failure, but even when enjoying the greatest success.

It is a grave error to assume that faith is tied in with fear of the unknown, as critics of religion claim. Rather, faith is tied in with a deep love in the heart, which in its outpouring naturally seeks that which is holy and sublime.In the absence of a willingness to recognize Allah, people might even worship idols like the Arabs used to do before the advent of Islam.

"Faith is Human Nature – What Does This Really Mean?" - Salman al-Oadah 


Edited by a well wisher - 09 March 2010 at 1:39pm
La ilaha ill-Allah, Muhammadur Rasulullah
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