Hall of FameHall of Fame  Active TopicsActive Topics  Display List of Forum MembersMemberlist  Search The ForumSearch  HelpHelp  chatChat
  RegisterRegister  LoginLogin
Learn about Islam
 Whyislam.org Forums : Learn About Islam : Learn about Islam  
Message Icon Topic: Reflecting on the Qur'an Post Reply Post New Topic
<< Prev Page  of 20 Next >>
Author Message
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 10 March 2010 at 8:08am

Surah al-Balad (The City)
Chapter 90: Verses 17-18          (Effects of Mercy)


 
 
 
 
 
 
 
"Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the Companions of the Right Hand."

The Muslim is merciful, for mercy is one of the traits of a Muslim, since it is the source of a pure soul and spirit. By being kind, doing righteous deeds, staying away from evil, and shunning corruption, the Muslim's soul abides in purity and his spirit remains in goodness. Since this is the case, then mercy would never separate from his heart at all. It is for this reason that the Muslim loves mercy, he spreads and encourages it and calls others to it.

Since the reality of mercy is a kindness of the heart and compassion of the soul that leads to being forgiving and beneficent, it does not merely exist as internal kindness without external results. Rather the heart's mercy is the essence of external results whose physical reality is visible. Among the external effects of mercy are: pardoning those who slip, forgiving those who are mistaken, helping those in trouble, assisting the weak, feeding the hungry, clothing the naked, tending to the sick, and consoling the grieved. All of these, as well as many other things are among the effects of mercy.


“Minhaj Al-Muslim Volume: 1" - Abu Bakr Jabir Al-Jaza'iry
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 11 March 2010 at 4:30pm

Al-Noor (The Light)
Chapter 24: Verse 44  (Passage of Time)

 

 
 
 
"It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!"

It behoves a believer to take personal lessons from the passage of days and nights. The passing of Time wears out the new, brings what is remote nearer, rolls up lifetimes, makes the young old, and annihilates the old.

In the course of each day, each hour, and each moment, innumerable events take place in life and in the cosmos. On Earth, a seed germinates, a plant flowers, a flower bears fruit, a fruit is plucked and a crop soon becomes dry stubble scattered by the winds. A foetus comes into being, a child is born, a baby grows into adolescence, a youth matures into adulthood, an adult ages into senility, and an old person dies away. In addition to these earthly phenomena, there are numerous changes taking place in the celestial sphere, unseen but no less potent.

During the course of these continual changes, we pass through states of ease and adversity, prosperity and poverty, health and sickness, happiness and sorrow, comfort and discomfort, fortune and misfortune. In all these there are signs for those who are intelligent, messages for those with an understanding heart, and lessons for those with vision.


"Time In The Life of a Muslim" - Yusuf Al-Qaradawi

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 12 March 2010 at 2:17pm

Al-Nisa (The Women)
Chapter 4: Verse 31(Ideals
and Realities)

 
 
 

 "If you shun the great sins which you have been forbidden to do, We shall efface your failings and cause you to enter [upon your afterlife] in a state of glory”

He who expects all people, irrespective of their circumstances and individual abilities, to realize the ideal vision of Islam is setting a goal which is not easy to attain. This points to a clear recognition of the fact that the human abilities and actual efforts and energies expended vary from one individual to another. This is why there are various levels of worship and obedience, and these will be reflected in the varying levels of the believers in paradise.

In his commentary on the Quran, Ibn Jarir al Tabari relates that some people met Abd Allah (the son of Umar ibn al Khattab) in Egypt and said to him: "We see teachings of the Quran which are adhered to by some and not by others. We want to meet the Amir al Muminin (Umar Ibn al Khattaab) to question him about these matters." They went with him to Umar, may God be pleased with him. Abd Allah told his father why they had come and so they were invited to meet him. When they were gathered, Umar looked at the nearest man to him and asked:

"Tell me truly, by God and by the right of Islam over you, have you read the entire Quran?"
"Yes," replied the man.
"Have you acted upon all of it as it affects you yourself?"
"O Lord, no," replied the man.
"Have you strictly followed the Quran in all that you see? Have you followed it in what you say? Have you followed it wherever your steps take you?"

Umar then put the same questions to everyone in the audience. When he came to the last person he said:

"May the mother of Umar lose her son! Do you [now expect me to] place an imposition on people to adhere to the entire Book of God? Our Lord and Sustainer certainly knew that we have failings," and he recited the following verse of the Quran: "If you shun the great sins which you have been forbidden to do, We shall efface your failings and cause you to enter [upon your afterlife] in a state of glory".

Umar then asked whether the people of Egypt knew of their coming to make this complaint. Fortunately for them, they said: "No," as Umar said: "If they had known, I would have made an example out of you."

There is a profound lesson which Umar, may God be pleased with him, clarified in this incident. It is that the ideal vision which the Quran holds out for the Muslim is a model which he must try to realize or attain. Whenever he falls short of this model - as is inevitable - he should realize that God's mercy is indeed vast. When he avoids the major sins at least, he is assuredly on the way to attaining abundant good - if God wills. He has the obligation, however, to constantly strive towards the ideal vision and never to be content with the minimum standard.

 Taha Jabir Al-Alwani



Edited by a well wisher - 12 March 2010 at 2:19pm
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 14 March 2010 at 4:00pm

Al-Muminun (The Believers)
Chapter 23: Verse 60 (partial) (Grateful and Humble)

 

 
 
 
"They give what they give, but their hearts tremble."

Whatever the nature of sacrifice, and whether big or small tangible or intangible, offer it in gratitude and humility. It so often happens that one begins to get weary and tired of giving in the way of Allah. One, then, begins to say, 'We have already spent so much time; we have already given so much money; how much more shall we give?; we have already made so many sacrifices; what else is required of us?' This will happen only if you are making sacrifices not to please Allah alone; but then you are motivated by something else. Or, when you do not realize that you should indeed be grateful to Him for every opportunity you get to offer some sacrifice. Also offer every sacrifice in all humility.

Let us be very clear that whatever things you sacrifice, you do not give it to some person, nor to some organization. Nor do you give it to Allah, though He is Merciful and Generous enough to say that whatever you give is a loan to Him, which shall be repaid manifold. You give everything to yourselves. Does one ever get tired of giving more and more to himself?

Now this is not selfishness. It only means that we believe that our ultimate prosperity lies in submission to the will of Allah. Through sacrifice we seek our betterment in this life and we desire a successful, eternal life in the Hereafter. At the same time, every sacrifice we make, everything we give in the way of Allah, makes our community stronger.

Therefore be grateful to Allah for having given you the opportunity to sacrifice, for having called upon you to serve Him, for having blessed you with the ability to offer something in His way. Things might have been otherwise. You should therefore give every sacrifice in the spirit of gratitude. To Him you should look for acceptance.

And also humility. You should never have the feeling of having done enough. Once the disease creeps into your heart that you have done enough, then all is lost. You should always think that whatever sacrifice you may offer, it is still nothing compared to the obligations you have to discharge towards Allah.

Being fearful of never having given away enough is very fundamental to your sacrifice.

Khurram Murad

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 15 March 2010 at 3:01pm

Al-Anam (The Livestock)
Chapter 6: Verse 133(The Self-Sufficiency and Mercy of Allah)

 
 
 
"Your Lord is Self-Sufficient, full of compassion."

The Quranic statement: 'Your Lord is Self-Sufficient' signifies that God is in need of nothing from anyone, that none of His interests will be jeopardized by disobedience to Him, and that no benefit will accrue to Him from obedience. Even if all human beings became disobedient, God's dominion will not shrink. Nor will His dominion expand if everybody were to become obedient and serve and worship Him as they ought to. God is dependent neither upon their show of veneration nor upon their offerings. He lavishes His limitless treasures on human beings and seeks nothing in return.

The other statement, namely that 'Your Lord is full of compassion', has been made to emphasize two things:

First, that when God urges human being to follow the Right Way, and asks them no to do anything in conflict with Ultimate Reality, He does not do so because their good behaviour benefits Him or their misconduct hurts Him. He does so because good conduct is beneficial to man himself, as evil conduct in harmful to him. Hence it is out of sheer benevolence that God urges man to develop righteous conduct, for it will raise him to great heights, and He urges him to avoid evil conduct because it will lead to his own degradation.

Second, that God is not unduly stern in judging man. He gets no pleasure from punishing people. God is highly compassionate towards all His creatures and governs with utmost mercy and benevolence. Hence, He constantly forgives the sins of people. He grants respite to the sinners in order that they may take heed, understand things properly and reform themselves. Had He been excessively stern, He could even have obliterated them instantly and raised up another people. He could have put an end to humanity and brought into being an altogether different species of creation.


Towards Understanding The Qu'ran- Sayyid Abul Ala Mawdudi

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 16 March 2010 at 9:07am

Surah Ta-Ha
The Letters T H (20) - Ayahs 131, 132

"Do not turn your eyes covetously towards the embellishments of worldly life that We have bestowed upon various kinds of people to test them. But the (clean) provision [rizq] bestowed upon you by your Lord is better and more enduring. Enjoin Prayer on your household, and do keep observing it. We do not ask you for any worldy provision. The ultimate end is for piety [taqwa]"

 The word Rizq here refers to 'clean provision' only as any unlawful earning cannot be considered a clean provision from God. Only Lawful earnings have merit in Islam.

It is interesting to note Allah tells the believers in the beginning of this verse that He gives some people excess wealth and luxuries in order to test them. Allah wants to see how His servants spend this wealth provided by Him. Therefore, Allah does not only test people through difficulties, poverty, pain, illness, and other afflictions, but He also tests them using other more subtle means, such as comfort, wealth, excessive food, entertainment, and more.

In the next verse the believers are told to encourage their children to observe the five daily Prayers [Salah]. The Prayer cannot be established on a regular basis, unless they understand the role and need of Prayer in their lives. They need to love it more than anything else. When this happens, then they will not be heart-broken or despressed by their miserable financial state, which is in sharp contrast to the pomp, luxury, and all sorts of destructive entertainment that others may enjoy. The Prayer will change their perspective on life! It will change their values and the focus of their attentions. It will be a change that will make them satisfied with their lawfully earned livelihood, even if it be little. All this training will lead them to prefer a virtuous life, based on faith and God-consciousness, to a life full of luxury and self-indulgence arising out of disobedience to Allah and excessive worldliness.

But how can we expect such a change in our families, when the parents themselves are constantly involved in unlawful means of earning, while probably leaving their children unattended for most part of the day? How can we expect our children to be satisfied with lawful, and perhaps little comfort, when the parents themselves are only thinking about 'worldly future' and are stressed out due to unpaid house mortgages and dozens of other long-term finacial worries?

The purpose of these verses is not to condemn the act of budgeting, financial and academic planning for our families itsef. It simply illustrates the point that Believers and non-Believers alike, can never be satisfied and happy in its true sense in the long-term, if they are busy with earning money through Haram (unlawful) means and if the intellectual, spiritual, psychological, and moral training of their families is neglected as a result.

In the end Allah clarifies to the Believers that when a person observes Prayers, it does not benefit God. It is only he or she who prays who derives any benefit from it, which is peace and Taqwa (righteousness) in this world and the next.

 "Towards Understanding the Quran" by Sayyid Abul A'la Mawdudi
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 18 March 2010 at 11:43pm
[O you who believe! Turn to God in true, sincere repentance.] (At-Tahrim 66: 8)

There are three categories of repentance which are as follows:

1. The repentance of those who cannot discern Divine truths. Such people are uneasy about their disobedience to Allah and, conscious of the sinfulness clouding their hearts, turn toward Allah in repentance saying, for example: “I have fallen or committed a sin. Forgive me, or I ask for Allah’s forgiveness.”

2. Those half-awakened to Divine truths beyond veils of material existence, who feel an inward pang of sinfulness and remorse right after thinking or doing anything incompatible with the consciousness of always being in Allah’s presence, or after every instance of heedlessness enveloping their hearts, and who immediately take refuge in the mercy and favor of Allah. Such people are described in the following Hadith: “One who sincerely repents of his sin is as if he had never committed it. When Allah loves one of His servants, his sins do not harm him. Then he recited the verse: ‘Assuredly, Allah loves the oft-repentant and those who always seek to purify themselves.'"

3. Those who live such a careful life that, their eyes sleep but their hearts do not, their hearts are awake. Such people immediately discard what-ever intervenes between Allah and their hearts and other innermost faculties, and regain the consciousness of their relation to the Light of Lights. They always manifest the meaning of: [How excellent a servant! Truly he was ever turning in contrition (to his Lord)] (Sad 38: 44).

Repentance means regaining one’s essential purity after every spiritual defilement, and engaging in frequent self-renewal.

Stages of Repentance

1. Feeling sincere remorse and regret.

2. Being frightened whenever one remembers past sins.

3. Trying to eradicate injustice and support justice and right.

4. Reviewing one’s responsibilities and performing obligations previously neglected.

5. Reforming oneself by removing spiritual defects caused by deviation and error

6. Regretting and lamenting the times when one did not mention or remember Allah, or thank Him and reflect on His works. Such people are always apprehensive and alert so that their thoughts and feelings are not tainted by things that intervene between themselves and Allah. (This last quality is particular to people distinguished by their nearness to Allah.)

If one does not feel remorse, regret, and disgust for errors committed, whether great or small; if one is not fearful or apprehensive of falling back into sin at any time; and if one does not take shelter in sincere servant hood to Allah in order to be freed from deviation and error into which one has fallen by moving away from God, any resulting repentance will be no more than a lie.


An initiate’s first station is repentance, while the second is Inabah (sincere penitence). While repentance requires the training of feelings, thoughts, and acts in order to move them from opposition to acceptance and obedience, sincere penitence demands a critique of the authenticity, sincerity, and sufficiency of that acceptance and obedience. Repentance is a progressing or journeying toward Allah—that is, seeking to do what is pleasing to Allah and refraining from what is forbidden by Him. Sincere penitence is striving to live an upright life so that one may seek Allah’s pleasure in all actions and thoughts.”


Read more: http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1158658486175&pagename=Zone-English-Living_Shariah%2FLSELayout#ixzz0iaOzmghW

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 20 March 2010 at 1:23am

A World of Wonders
Al-Dhariyat (The Scattering Winds) Sura 51: Verse 21

 
 
 
"And in yourselves too: can you not see?"

Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate.

Every human being is a world of its own; a mirror reflecting the whole universe in a special and unique image that is not repeated at any moment in history. There is no parallel for any one person in the entire human race, whether in shape, features, mind, faculties, spirit, feelings or even in the way the universe is reflected in that person's mind. In this divine museum that includes millions of millions of individuals, each one is a unique sample that can never be repeated in the same way as fingerprints are unrepeated throughout human history.

Furthermore, we gain much pleasure from looking carefully around us provided that such a look is cast through the eyes of one who acknowledges his position as a servant of God, taking a round in an exhibition of the greatest Creator's work. How about one who spends a lifetime in such pleasant exercise? With a pointer like this, the Quran creates man anew, giving him a new faculty of perception, a new pleasant life and an enjoyment that is unparalleled by anything on earth.

It is this level of reflection and contemplation that the Quran wants us to achieve. Faith is what gives our hearts such a treasure and opens for us this superior enjoyment while we are still on earth.


 In the Shade of Qur'an

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 21 March 2010 at 5:23pm

Al-Maida (The Table Spread)
Chapter 5: Verse 93 (Contextual Reading)

 "No harm falls upon those who believe and do good works for what they have consumed as long as they are conscious of God and believe and do good works and then are conscious of God and believe and then are conscious of God and do good. Verily, God loves those who do good."

The "occasion of revelation" (asbab al-nuzul) of a verse gives a different kind of context than the Sunna. Whereas the Sunna shows the way the Prophet put general principles and specific commands of the Quran into practice, the occasions of revelation give context for Quranic statements for which there may or may not be correlating information from the Sunna. Without the background of the occasions of revelation, the normative value of many Quranic statements could be misunderstood if the verses are read in a literal fashion.

There is a report that some early Muslims understood the above verse to permit believers to consume alcohol. This claim was contested by one of the Companions, who said, "If they had know the occasion of revelation they would not have said that; (the occasion) is that when wine was forbidden people used to say, 'What about those who were killed in the path of God [before this prohibition] and died after they had been drinking wine which is an abomination?' Then this verse was revealed." The point of this verse, then, is not that the sacred law is waived for those who have faith and do good works, but that those who are ignorant of the law will not be punished for lack of compliance with it. What this story shows is that a decontextualized reading of the Quran can lead to a grave misunderstanding of its meaning.

"The Story of The Quran: Its History and Place in Muslim Life" - Ingrid Mattson



Edited by a well wisher - 21 March 2010 at 5:24pm
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 22 March 2010 at 9:04am

An-Najm (The Star)
Chapter 53: Verse 39


"Man shall have nothing except for what he strives for"

"My belief is in my heart"; "I know I sin often, but my intentions are always pure: after all, it is one's intention that really counts!"; "No one will reach Paradise except for Allah's Mercy."

While all these concepts are valid (i.e. purity of belief and intentions are necessary), it is our readiness to obey, strive, and act that deserve Allah's Mercy. It is perhaps for this reason that Hasan al-Basri (may Allah have mercy on his soul) once said: "On the Day of Judgment, Allah will allow His obedient servants into Paradise by His Mercy and divide it amongst them according to their deeds."
 
Knowledge Without Action
 
As Imam Abu Hamid al-Ghazali argues in his Dear Beloved Son (containing advice to his student): "Be not bankrupt of good deeds, nor void of [spiritual] status. Know for certain that abstract knowledge alone will neither increase you in power, nor strengthen your situation. Likewise if a brave warrior in possession of ten Indian swords and other weapons was alone in the wilderness, and a great ferocious lion attacked him, do you think the weapons could defend him if they were not used against the lion?
 
"....By the same principle, if a man read a hundred thousand theories, they would be of no use to him if he did not try and apply them. Therefore, if you studied a hundred years and collected a thousand books, you would not be prepared for the Mercy of Allah, the Exalted, except by action."
 
Three Principles to Remember:
 
From this verse three important principles can be derived:
1-that every person will get only the fruit of his own deeds;
2-that the fruit of one person's deeds cannot be given to another unless he has a share in that deed;
3-that none can attain anything in the Hereafter without the desire to strive for it.
 
Abul Ala Mawdudi (1903-1979) in his extensive exegesis of the Quran, Towards Understanding the Quran, points out, "Some people wrongly apply these principles to the economic problems of the world and conclude that no person can become the lawful owner of anything except of his or her own earned income." While Islam encourages everyone to work hard to earn their own livelihood, there are provisions, such as Zakat and inheritance laws that allow one person's income to be transferred to others on the basis of their moral and legal entitlement.
 
Exception to this Verse
 
The Prophet Muhammad (peace be upon him) said: "When a person dies, his deeds come to an end except for three: (a) Deeds of continuous charity (Sadaqa), (b) knowledge with which humankind gets benefit; (c) a righteous, pious son (or daughter) who begs Allah to forgive their parents." [Sahih Muslim]
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 23 March 2010 at 4:34pm
Al Muminun (The Believers)
Chapter 23: Verse 51

Messengers, Partake of the things that are clean, and act righteously.

Meaning of al-Tayyibat

The word al-tayyibat used in the Quran signifies things that are at once clean in themselves and which are obtained through clean and lawful means.

Balance between two extremes

The directive to partake of clean things strikes at the two extremes of monasticism (refraining from worldly pleasures) and epicureanism (devotion to a life of pleasure and luxury) and brings into relief the moderate and balanced approach which characterizes Islam. A Muslim should neither deny himself lawful things, nor should he hanker after everything of the world without distinguishing between that which is lawful and that which is not.

First condition of being righteous

The directive to partake of clean things precedes the directive to act righteously. This suggests that righteous behaviour becomes absolutely meaningless if it is not accompanied with the lawfulness of what one eats and the lawfulness of the earning that enables that eating. The very first condition of being righteous is that man should subsist on what is lawful.

Prophet Muhammad's Reminder

According to a Hadith, the Prophet, peace be upon him, said that God is pure and likes pure things. He followed this statement by reciting the above verse, adding: ‘A person undertakes a long journey, his clothes are ridden with dirt and his hair is dishevelled, while the food that he eats is unlawful, the drink that he drinks is unlawful, the dress that he wears is unlawful, and his body has been nourished on what is unlawful, and then he raises his hands to the sky and prays: “O my Lord! O my Lord!” Whence can his prayer be answered?’ [Muslim]

Towards Understanding the Quran" by Sayyid Abul Ala Maududi

La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 24 March 2010 at 2:46pm

Al-Qasas (The Story)
Chapter 28: Verses 23-24 (Partial) (Helping Others)

"And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man." So he watered (their flocks) for them."

We have in Moses (peace be upon him) prophetic example of helping others. When he arrived at the wells of Midian, he found the men folk busy providing water for their flocks. He also saw two young women waiting at a distance with their sheep, unable to approach the wells.

Moses (peace be upon him) was appalled by this situation. The above verses of the Qur’an relate the incident.

What was it than made Moses take such offence at this situation? It was his upright character that made him concerned for the rights of the weak. Those who are weak and vulnerable should be cared for and given priority. They should not be sidelined and neglected. His immediate response was to help them. His courageous, noble, and generous nature would allow for nothing else.

We are right to be impressed when we consider Moses’s circumstances. He was a man on the run, far away from his home where he had the status of a wanted criminal. He was among strange people, none of whom he knew, and he had no provisions even for himself. He had enough problems of his own to worry about. Nevertheless, it went against his nature to stand by and see such helpless people being neglected.

Allah chose people with big hearts to entrust with His Message; people who were naturally inclined to help others. It takes such people to shoulder the burden of guiding others from the darkness into the light. Only those with compassion, mercy, and a gentle disposition can carry out such a task.

This truth is evident from the lives of the Prophets. Those who wish to be the inheritors of the Prophets should keep it in mind. If we can reflect the character of the Prophets in our own conduct we will build a strong social consciousness and can address the problems of society with understanding and compassion.

 `Abd al-Wahhâb al-Turayrî


Edited by a well wisher - 24 March 2010 at 2:47pm
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 25 March 2010 at 6:20pm
 
Allah is al-Mu’min (The Giver of Security)
 
“He is Allah, besides whom there is no God, the King, the Holy One, Peace, the Giver of Security.”
[Sūrah al-Hashr: 23]

This name has various shades of meaning.

The Fulfiller of Promises

One of the meanings of this name is: “the true one who always fulfills His promise.”

“Indeed, Allah never breaks His promise.” [Sūrah Āl `Imrān: 9]

Allah provides His servants with their sustenance and wellbeing in this world. He forgives them their sins, and in the Hereafter, He rewards them for their good deeds.

He is also the one who fulfills the good expectations that His servants have of Him. He does not disappoint them. The Prophet (peace be upon him) relates that Allah says: “I am as my servant thinks of Me. So think of Me as you will.” [Sahīh al-Bukhārī (7405) and Sahīh Muslim (2675)]

Allah guarantees His servants that they will face no injustice or wrong in the Hereafter. Allah says: “On this Day, every soul shall be rewarded for what it has earned; no injustice (shall be done) this Day. Surely Allah is quick in reckoning.” [Sūrah Ghāfir: 17]

“Then, on that Day, no soul will be wronged in the least, and you shall be repaid naught but the merit of your past deeds.” [Sūrah YāSīn: 54]

In the Sunnah, we read the story of the man who said: “My Lord! Will You grant me protection from injustice?”

He replied: “But of course.”

The man said: “I permit nothing for myself except a witness from myself.”

He said: “Suffice yourself as a witness upon you today, and the noble recording angels as witnesses.” [Sahīh Muslim (2969)]


Allah grants security to the oppressed. He protects them, supports them, and gives them sanctuary. Allah says: “Say: In whose hand is the dominion over all things – who gives protection, while against Him there is no protection – if you have knowledge?” [Sūrah al-Mu’minīn: 88]

The Giver of Security

Another meaning of the name al-Mu’min is the one who bestows security upon His servants.”

Allah says: “(He) who provides them with food against hunger, and with security against fear” [Sūrah Quraysh: 4]

Allah bestows the blessing of security upon His servants in so many ways. He promises the believers who fear Him that He will exchange their fear for security: “He will change (their state), after fear, to one of security and peace.” [Sūrah al-Nūr: 55]

Allah will do the same for the believers in the Hereafter. He will placate their fears with His bountiful rewards and with His mercy. They will enjoy Paradise with their hearts at peace. He says about the denizens of Paradise: “Enter the Garden; you shall have no fear, nor shall you grieve.” [Sūrah al-A`rāf: 49]

Allah assures us that the denizens of Paradise will experience nothing of fear or grief. They will abide forever in a state of love and good expectations. This is an indication of their worth and their lofty status.

Likewise, Allah describes Mecca as the “Land of Security” due to the special religious observances that are prescribed for it on account of the reverence that is owed to it. The game animals found in its precincts are not to be hunted. Its plants are not to be picked. Lost valuables which are found there are not to be picked up, except for the sake of person who is looking for them. In this way, security is extended to every human being, bird, and beast.

The Giver of Faith

Another meaning of al-Mu’min is “the giver of faith”. Allah sends to us His Messengers and reveals to them His Books. He establishes for us the proof that His Messengers are genuine in what they relate from Him. He teaches us, through them, about His noble names and His attributes of perfection.
 
Sheikh Salman al-Oadah
 
 
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
a well wisher  
Admin Group
Admin Group
Avatar
Religion: Islam(Muslim)
Posts: 8391
Forum Rating: 0
Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 26 March 2010 at 7:08pm

The Beneficent, the Merciful

Allah is referred to by His name "The Beneficent" fifty-seven times in the Qur'ân.

We read, for instance: "And your God is One God; there is no god save Him, the Beneficent, the Merciful." [Sűrah al-Baqarah: 163]

And: "The Beneficent is established on the Throne." [Sűrah TâHâ: 5]

As for "The Merciful", the Qur'ân refers to Allah by this name 114 times. For instance: "For Allah is to all people Most surely full of kindness, Most Merciful." [Sűrah al-Baqarah: 143]

And: "Whoever repents after his wrongdoing and makes amends, then surely Allah will relent towards him; surely Allah is Forgiving, Merciful." [Sűrah al-Mâ'idah: 39]

The attribute of mercy – which both of these names are derived from – is one of out Lord's greatest attributes. A believer's meets a fellow believer with the greeting: "May peace be upon you and the mercy of Allah."

We say:

"Praise be to Allah who has prescribed mercy upon Himself."

"Praise be to Allah whose mercy takes precedence over His wrath."

"Praise be to Allah whose mercy encompasses all things."

Allah is described as having the attribute of "mercy" in the Qur'ân over 160 times.

It is interesting to consider the ways in whcih Allah's mercy appear in the chapter of the Qur'ân entitled Mary, which opens with the verse: "(This is) a recital of the mercy of your Lord to His servant Zechariah." [Sűrah Maryam: 2]

Here we have mention of Allah's mercy to one of his choicest devotees, Zechariah, when he beseeched his Lord to bless him with a child in his old age. This shows us how close Allah's mercy is to those who worship and beseech Him with sincere devotion and humility.

Allah, the Beneficent and Merciful, truly deserves our obedience. We should thank Him, not deny His favor. We should cherish Him in our thoughts and never forget Him. We should respond to His goodness and His favor with our gratitude and devotion.

The chapter entitled Mary comes to its conclusion with the verse: "Indeed, those who believe and do good deeds, the Beneficent will bestow love upon them." [Sűrah Maryam: 96]

This verse relates to us a meaning of great significance. Allah blesses those who believe and do good deeds with love. He loves them and they love Him. He then spreads their love throughout the Earth, so they feel love for each other. In this regard, the Prophet (peace be upon him) said:
If Allah loves someone, He summons Gabriel and says: "I love that person."

Then Gabriel also loves that person and calls out to the heavens: "Indeed Allah loves this person." Thereafter, the denizens of Heaven also love that person. Thereafter it is manifested as acceptance on the Earth."
[
Sahîh al-Bukhârî (3209) and Sahîh Muslim (2637)]
These are some of the significant meanings that should enrich a Muslim's faith and practice from contemplating on Allah's mercy.
 
Sheikh Salman al-Oadah
 
La ilaha ill-Allah, Muhammadur Rasulullah
No Guest-Voting   IP IP Logged
<< Prev Page  of 20 Next >>
Post Reply Post New Topic
Printable version Printable version

Forum Jump
You cannot post new topics in this forum
You cannot reply to topics in this forum
You cannot delete your posts in this forum
You cannot edit your posts in this forum
You cannot create polls in this forum
You cannot vote in polls in this forum

Bulletin Board Software by Web Wiz Forums version 8.03
Copyright ©2001-2006 Web Wiz Guide
Disclaimer
The opinions expressed by members of the Whyislam Forum do not necessarily reflect the beliefs of the Whyislam Team, or any of its subsidiaries, or parent organizations.