Peace be upon you,
    Welcome to Madinat Al-Muslimeen, the City of the Muslims. Please feel free to visit the different hot spots around the Madina and post any discussion, articles, suggestions, comments, art, poetry, events, recipes, etc etc. Basically anything you would like to share with your sisters and brothers!! Non-muslims are also of course quite welcome to share their comments. If this is your first time here, you need to register with the city council. Once you register you have 15 days to post your mandatory introduction and then you will be upgraded to a Madina Citizen, God Willing. Please note that our city does have regulations which are listed in the city constitution. Read them carefully before moving in. P.S. - You can also post anonymously if you wish. P.S.S. - Also be sure to check out our ARCHIVES from 2000, 2001, 2002, 2003, 2004, 2005, 2006 & 2007. :)

Random Quote: Inquiry: The Prophet said: 'The cure for ignorance is to question.' (Sunan Abî Dawûd)
Pages: 1 2 3 [4] 5   Go Down
  Print  
Author Topic: Living the Qur'an  (Read 35390 times)
0 Members and 1 Guest are viewing this topic.
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #75 on: May 29, 2009 08:07 PM »

Al-Qasas (The Story)
Chapter 28: Verse 50 (partial)


Capriciousness
"And who is further astray than one who follows his own whim without guidance from God?"

Physical action depends on one's capacity. When the desire and repugnance of the heart are complete and perfect, and the creature acts upon them to the best of his ability, he receives the reward due to one who performs perfectly. For there are some whose love, hatred, desire and repugnance are purely personal feelings, not in accordance with the love and hatred of God and His Messenger.

The basis of capriciousness is selfish love and hate. This in itself is not blameworthy, since it is beyond our control. It is blameworthy to act upon it. Love and hate lead to the acquiring of tastes when their objects are present, to passion, desire and so on. To follow these without the sanction of God and His Messenger is to follow one's whim without guidance from God. Worse, things may escalate to the point where one makes a god of one's whim. Capriciousness in religious matters is more serious than following the whims of the flesh, since the former is the condition of the unbelievers.

This is why those who depart from the requirements of the Quran and Sunnah - whether scholars or ordinary people - are classed as People of Caprice, just as they were named by the early believers. For whoever does not follow knowledge follows his own whim. Religious knowledge is possible only through God's guidance.

Compiled From:
"Public Duties in Islam" - Ibn Taymiya, pp. 83-85
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31036299&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D231%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #76 on: Jun 05, 2009 06:54 AM »

Maryam (Mary)
Chapter 19: Verse 83


Satan's Promptings
"Do you not see that We have set Satans against the unbelievers, to incite them with fury?"

Satan incites man in numerous ways. It is hard to enumerate the forms, degree and means of Satan's promptings directed at those who follow him. He facilitates the path of evil for his followers and tempts them in every conceivable way.

The Quran makes a succinct observation that Satan prompts those given to doing evil. Satan fills them with false hopes and even makes them think that their evil deeds are all right. He makes them insensitive to sin.

This should not, however, be taken to mean that Allah has preordained evil for the unbelievers and that they cannot escape from doing evil. Rather, the Quranic statement informs man of divine dispension and of how Allah tests the unbelievers. Satans have been granted the opportunity to incite the evil-doers into committing sin.

The Quranic reference covers all temptations offered by Satan in man's financial, sexual, political and social life. Man is liable to fall prey to Satan at every step. For Satan has made misdeeds seem alluring to man.

Satan is consistently engaged in wielding his evil influence on man. Many men and women are swayed by his temptations. They are enticed and incited by him in a number of ways. So doing, they abase and degrade themselves. The Quranic account is too graphic to be adequately translated, so suffice to say that it explains how man succumbs to Satan's temptations.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hasan Ali Nadwi, pp. 214, 215

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #77 on: Jun 23, 2009 10:46 AM »

Al-Ahzab (The Confederate Tribes)
Chapter 33: Verse 4 (partial)


Single Heart
"Never has God put two hearts in one man's body"

Man cannot have one source for his manners and morality, another for his laws and legislation, a third for his social and economic values, and a fourth for his art and philosophy. Such a mixture does not produce a man with a sound heart: it only produces a confused medley that lacks solid form or basis. A person with faith cannot truly hold to his faith and abandon its values and requirements in any situation in life, serious or not. He cannot say a word, take an action, formulate a concept, make a decision unless he remains within the limits established by his faith, which must always be a reality in his life. This is because God has not given him more than one heart, one law and one standard of values. A person of faith cannot say of anything he does: 'I am doing this in my personal capacity and I am doing this in my Islamic capacity', as we frequently hear politicians, businessmen, academics and others say. Since he is one person with one heart, he has one faith and one standard that govern all that he does and says in any and every situation. With this one heart he lives as an individual, a family man, a member of the community, a citizen of the state and the world; he lives in public and private, employer or employee, ruler or ruled, in situations of comfort or distress; having the same values and standards at all times.

In short, we have a single system outlined by the same revelations and submitting to the One God. A single heart cannot worship two deities, serve two masters and move in two directions. Otherwise, it will be pulled apart and will have different motives and considerations. It could easily fall into the trap of hypocrisy.

Compiled From:
"In The Shade Of The Quran" - Sayyid Qutb, Volume 14, pp. 13, 14
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31045038&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D6931%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #78 on: Jun 25, 2009 08:26 AM »

Al-Rad (Thunder)
Chapter 13: Verse 17 (partial)


The Lasting Nature of Good
"Scum disappears like froth cast out; while that which is for the good of mankind remains on earth. Thus does Allah set fort parables."
The above verse underscores the workings of the universe. We learn from both the Quran and history that whatever is good has an enduring quality. This is an altogether different notion from the survival of the fittest that has gained much popularity in our times.

The Nature of Scum

Whatever is not good or positive or useful and which does not contribute to man's survival or comfort or progress is branded as "scum" by the Quran. As a comprehensive, wide-ranging term this refers to something which is devoid of substance. It lacks stability and constancy. At most, it signifies a sudden, powerful movement which does not have any permanent form. Scum appears at the top, comprising dirt and impurity. It is not of any benefit for mankind. Either it disappears while floating on the top or is relegated to the sides. In either case it does not last. It does not have the capacity for survival.

Allah's law entails that evil or scum cannot flourish for long. Were scum to last, it would pose a danger to the existence of all creatures in the world. By contrast to it is that which benefits mankind and that which lasts on earth.

Justified Presence

If Muslims prove themselves as beneficial for their society, they will justify their presence. So doing, they will appear as indispensable. In that eventually they cannot be uprooted by tyranny. Muslims will remain unaffected by their surroundings. Having displayed their mettle, they will be held in high esteem by everyone. Allah has guaranteed the presence and existence of those who are valuable for the cause of true faith.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hassan Ali Nadwi, pp. 221, 222

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #79 on: Jun 30, 2009 06:27 AM »

Al-Ahzab (The Confederates)
Chapter 33: Verse 43


From Darkness into Light
"It is He who bestows His blessings upon you, with His angels, so that He might take you out of the depths of darkness into the light."

People are reminded of God's grace and the care He takes of His creation and the favours He bestows on them. Yet He is in no need of them while they need His care and blessings.

All glory to God who bestows great favours and doubles them over and over again. Yet He also remembers His weak servants who have no real power of their own and whose life is only transitory. He remembers them, taking care of them and blessing them together with His angels. One can hardly imagine it, when one knows that the whole earth with all the creatures living on and in it is no more than a tiny particle in relation to the great galaxies of the universe.

God's light is one, comprehensive, continuous. What does not belong to it is darkness, which differs and has several depths. If people stray from God's light, they have only darkness to live in. Nothing can save them or bring them out of this darkness except God's light that enlightens hearts and minds, filling souls and guiding them to what suits their nature. The grace God bestows on them and the angels' blessings and prayers for them are what takes them out of the darkness into the light. This is what happens to them when their hearts open up to faith.

Compiled From:
"In The Shade Of The Quran" - Sayyid Qutb, Volume 14, pp. 92, 93

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #80 on: Jul 04, 2009 08:42 PM »

An-Nisa (The Women)
Chapter 4: Verses 26-28


Better Substitute
"Allah desires to make clear to you and to guide you to the ways of the [righteous] people before you and to turn to you in mercy; and Allah is all-Knowing, Wise. And Allah desires to lighten your burden, for the human being was created weak."

One of the merits of Islam is that it shows mercy towards people in that whenever it forbids something it provides a better substitute with which to replace it. Islam forbids usury but allows profitable business. Islam forbids gambling, but allows winning prizes in contests of shooting, racing, wrestling, etc. Islam forbids adultery but urges Muslims to marry as soon as they can support a family. Islam forbids drinking alcohol but allows all other good and healthy drinks. Islam forbids what is bad in food but allows what is good and nourishing.

The same principle can be traced through all the teachings of Islam. For assuredly, Allah has no desire to make people's lives difficult, narrow, and circumscribed; on the contrary; He desires ease, goodness, guidance, and mercy for them according to the above verse.

Compiled From:
"The Principles of Halal and Haram" - Yusuf Al-Qaradawi

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #81 on: Jul 13, 2009 08:30 AM »

Al-Insan (Humans)
Chapter 76: Verse 3


We Choose, the Power is Ours!
"We showed him the way: whether he be grateful or ungrateful (rests on his will)."

Satan tries to convince us that we are just pawns in a plan that will play itself out. Allah is the Creator of all things, including men, women and their actions. We are the 'doers' of our actions, i.e. we choose to do certain things and not to do certain things.

While Allah has the power to control our actions, He has given us guidance and left it up to us to follow it. Once we realize that we choose our actions, it only makes sense that we are accountable for what we do.

Dupe Check

With Satan constantly attacking us, we need to check our choices so we please Allah and make it to paradise. How do we know if we are on track or headed for a wreck? We should always keep ourselves in check.

But as the saying goes, 'no one can be their own best critic'. That's why it's important to receive critiques from others with an open mind. No one likes to hear they're doing something wrong, but we should take every opportunity we can to hold ourselves to account before we are held accountable by the All Seeing, All Hearing and All Knowing God.

Compiled From:
"Don't Be Duped!" - Young Muslims Publications
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31061353&act=216G&c=68038&admin=0&destination=http://web.youngmuslims.ca/resources/brochures/52-brochures/90-duped.html

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #82 on: Jul 21, 2009 12:07 PM »

Al-Isra (The Night Jorney)
Chapter 17: Verse 80 (partial)


Power Organisation
"and give me a sultan (i.e. power, authority, government) for my help ..."

It is a reality of our world that power only respects power. For transforming society and the world according to Islamic ideals, great power needs to be acquired and mobilised. This is why the Prophet Muhammad, peace be upon him, prayed and worked for gaining power and authority as mentioned in this verse of the Quran.

Power is crucial for advancing positive values and changes in society and for checking corruption and evil. However, it is only a means and not an objective in itself. Power is for Islam, for implementing Islamic values and justice, for the betterment of humanity and not for any personal or national vested interests. Islam stresses that power should be accountable and accessible, and not become an instrument of manipulation, persecution, aggression and injustice.

Power takes many forms and is generally distributed unevenly through society. Besides faith in Allah, determination, cohesion and moral power, other sources of power that can be mobilised by a movement include: money, material resources, technology, sources of information, media and political platforms, as well as skills and specialised knowledge.

Islam instructs Muslims to seek means for strengthening themselves - they should endeavour to become strong in faith, strong spiritually and morally, strong socially, physically, intellectually, financially, and militarily. Although corrupt elements did their utmost to eliminate the Prophet Muhammad and his Companions and resisted reforms and changes in society, he was however alert to their plots and prepared his social movement well to meet their aggressions and hostilities.

Compiled From:
"Building A New Society" - Zahid Parvez, pp. 203, 204
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31065242&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D429%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #83 on: Jul 29, 2009 08:44 AM »

Maryam (Mary)
Chapter 19: Verse 96


Pious Souls
"Allah the Most Gracious bestows love on those who believe and do good."

Allah the Most Gracious evokes everyone's love for believers who are engaged in good deeds. It is significant that the divine attribute of "grace" is especially mentioned in this context. For it represents His mercy and grace. Allah infuses our love for such pious souls.

An authentic hadith, recorded by both Bukhari and Muslim, states that when Allah loves one of His servants, He tells Gabriel: "I love this servant of Mine. You should also love him." The latter passes on this message to other angels stationed at various heavens. So much so that love for this person permeates even the fish in the water and the ants in their colonies.

We have witnessed first hand how Allah showers His grace on His pious servants. They are loved in all the corners of the world. Men are captivated by them. Such a phenomenon is consistent and may be observed by anyone at any time.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hasan Ali Nadwi, pp. 227, 228

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #84 on: Aug 03, 2009 11:04 AM »

Al-Shuara (The Poets)
Chapter 26: Verse 111


The Poor
They said, "Are we to believe in you, even though only the lowest of the low follow you?"

The nobility always speak in a derogative manner about the poor. They say that their habits and values are not acceptable to those who are in the higher echelons of society. They have nothing of their refinements. What Prophet Noah's people meant was that it was only the poor who followed him.

The poor are normally the first to accept divine messages and messengers. They are quick to believe in God and submit themselves to Him, because they are not deterred by any hollow status or fear of losing any interest or position as a result. The chiefs and nobles of society often fear for their interests that are based on false considerations, as also myths and legends that are given religious status. Moreover, they are unwilling to accept complete equality with the masses as a result of believing in God's oneness.

Compiled From:
"In The Shade of The Quran" - Sayyid Qutb, Vol. 13, p. 60

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Sr.Kathy
Sis
Hero Member
*

Reputation Power: 18
Sr.Kathy has no influence :(
Gender: Female
Posts: 632



« Reply #85 on: Aug 04, 2009 12:16 AM »

As salaamu alaykum
I liked the quote from the Qur'an. So i looked it up.
This translation is very different than the Pickthall one.
Is it accurate...or a stretch?

"Allah surely knows the warmth of every teardrop... " Jaihoon
jannah
Administrator
Hero Member
*****

Reputation Power: 277
jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!jannah is awe-inspiring mA!
Gender: Female
Posts: 7134


I heart the Madina


WWW
« Reply #86 on: Aug 04, 2009 02:52 AM »

Sounds accurate to me?

26:111 - -

    قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (26:111)
 
Qaloo anuminu laka waittabaAAaka alarthaloona

Topics discussed in this Verse:
[Messengers:rejected by their people] [Noah]

# 26:111 (Asad) They answered: “Shall we place our faith in thee, even though [only] the most abject [of people] follow thee?’’ [49]

# 26:111 (Y. Ali) They said: "Shall we believe in thee when it is the meanest that follow thee?"

# 26:111 (Picktall) They said: Shall we put faith in thee, when the lowest (of the people) follow thee?
Sr.Kathy
Sis
Hero Member
*

Reputation Power: 18
Sr.Kathy has no influence :(
Gender: Female
Posts: 632



« Reply #87 on: Aug 04, 2009 07:34 PM »

Thanks for double checking Jannah- i looked up Ayat  #11 by mistake

"Allah surely knows the warmth of every teardrop... " Jaihoon
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #88 on: Aug 10, 2009 10:17 AM »

Al-Shuara (The Poets)
Chapter 26: Verses 224-226


Reality Vs. Imagination
"As for the poets, only those who are lost in error follow them. Are you not aware that they roam confusedly through all valleys, and that they say what they do not do?"

A person with a well-defined message who wants to see it implemented in people's lives has a totally different perspective. He has an objective, method of action and a line to follow. He goes along his line, pursuing his method to achieve his end, keeping his heart and mind open and alert. He will not accept myth, or be satisfied with visions and dreams. He is only satisfied when his message becomes a practised reality in human life.

Thus the methods of God's Messenger and poets are poles apart. The two can never be confused. Poets follow their own moods, whims and desires, which means that they are followed only by those who similarly roam about confusedly with whims and passions, having no defined objective or clear line. Moreover, poets pursue every feeling, idea or statement according to that which takes hold of them at any particular moment.

Furthermore, poets say what they do not do, because they live in a world made of their own imagination and sentiment. They prefer such an imaginary world to real life which does not particularly impress them. Hence, they exaggerate and claim things that they themselves do not fulfil. Thus, what they say has no reality in practical human life.

Since Islam is a complete life system, devised for implementation in real life, and since it has a strong bearing on people's conscience and on all aspects of life, it is by nature incompatible with the overwhelming majority of poets. A poet creates a dream in his own world and feels content with it. Islam, on the other hand, wants the dream to become a reality and works for its implementation. It transforms all feelings so that they work together to produce in the real world a perfect model for humanity.

Islam wants people to face up to the facts of life, and not to escape to an imaginary dream. If the facts of life are unsatisfactory or inconsistent with the way of life Islam wants people to implement, it urges them to change these aspects so that they can pursue its way of life.

Nevertheless, Islam does not suppress poetry and art altogether, as some people may take the statement to mean. It simply disapproves of the line followed by poetry and art, giving full rein to uncontrolled whims and reactions, as well as fanciful dreams that absorb the energy of the dreamers so that they cannot fulfil them. When the human soul adopts the Islamic system, and interacts with Islamic values, it produces poetry and art while working at the same time to see its noble feelings realized in practice.

It is perfectly possible for the human soul to achieve an Islamic objective, looking at life from an Islamic viewpoint, and at the same time express all this in poetry and art. In such a situation, Islam approves of poetry and art, indeed encourages poets and artists.

Compiled From:
"In The Shade of The Quran" - Sayyid Qutb, Vol. 13, pp. 98, 99
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31076112&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D6783%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #89 on: Aug 17, 2009 11:46 AM »

Al-Fatir (The Creator)
Chapter 35: Verse 39 (Partial)


Ultimate end of human existence
"He it is that has made you inheritors in the Earth (khalaif);"

Khilafah, man's essential assignment, means implementing Allah's intent on Earth and practicing His rules. This confers authority upon men and women to carry out their entrusted task: observe what Allah enjoins and refrain from what he prohibits.

The assignment of khilafah, considered the ultimate end of human existence, can be best understood in a lexical context. One derivative, khalafiyah, suggests that the main concern of the khalifah is to struggle for closeness to his or her master. Mustakhlif, another derivative, indicates the constant human struggle to attain the level of perfection.

It is through ibadah that human integrity and perfection can be achieved. Ibadah means subjugating oneself to Allah by implementing what He enjoins and refraining from what He forbids.

As man is composed of a spiritual element as well as a material one, his quest to be close to Allah involves both elements. The arena for this quest, the Earth, was prepared to fit this dual nature. To carry out khilafah, to promote oneself, and to perfect it through ibadah, man has to approach this Earth in a way that glorifies Allah, be subjugated to Him, and obtain His pleasure. This may be achieved through contemplating and reflecting upon Allah's perfect qualities, His all-encompassing power and mercy; through investing in the Earth, using its abundant riches, discovering its secrets and rules; and developing it in a way that leads to human control over it.

Men and women, by their very nature, are prepared to carry out the above function of khilafah, and to accomplish it.

Compiled From:
"The Vicegerency of Man" - Abd al Majid al Najjar, pp. 21-23
 

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #90 on: Aug 24, 2009 10:31 AM »

Al-Baqara (The Cow)
Chapter 2: Verse 186


God's Invitation
"And when My servant ask you concerning Me, then verily I am near, I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me, so that they may walk in the right way."

The whole verse is based on the first person singular pronoun which shows the great importance which the speaker, i.e. God, attaches to this subject. Then come the words My servants and not "people" or other such words. This enhances its importance even more. The reply (then verily I am near) starts dramatically just after the question without any preamble like, "then say that I am near." The reply is emphasized with "verily." The nearness of the speaker is described with the adjective near and not with any verb like "I come near him." Thus it shows that He is already near and will always remain near. Then the answer (I answer the prayer of the supplicant) is conditional upon when he calls on Me.

These points show how much importance has been attached to the answering of the prayers. In addition, this verse - short as it is - repeats the first person singular pronoun seven times; it is the only verse with this characteristic in the whole of Quran.

In short, God's ownership of His creatures gives Him authority to answer any prayer which is put before Him by any of His creatures, and to fulfill his or her need by accepting his or her supplication.

This verse not only mentions a fact, i.e. answering prayer, but gives its reasons also: Because the supplicants are servants of God, He is near to them; and because He is near to them, He answers their prayers without any reservation. Whatever prayer is addressed to Him, He shall answer it.

The condition when he calls on Me shows that the promise of answering the prayer shall apply when the supplicant is a supplicant in reality; when he or she wants that thing according to his or her natural and deep-ingrained knowledge and when his or her heart is really in what his or her tongue is asking for.

Therefore, the natural prayer addressed to God shall always be answered. If a prayer is not answered, then it lacks both or one of the two things mentioned in the verse: the prayer of the supplicant when he calls on Me. It may happen in the following ways:

         First: There may be no prayer at all. For example, a person prays for an
         impossible thing (but he or she does not know that it is impossible), or for a thing which, if he or she
         knew the fact, would not have wanted at all.

         Second: There is indeed a prayer, but it is not addressed exclusively to God.

God is near to His servants. Nothing comes between Him and their prayer. He cares for them and for the things they ask for. That is why He invites them to call upon Him and He is of such high attributes. Therefore, they should accept this invitation of their Lord and should advance towards Him, and have faith in Him about this attribute, having firm belief that He is near and He answers their call; so that they may be guided rightly in praying unto Him.

Compiled From:
Ramadan: Motivating Believers To Action, "Quranic Commentary on 'I Answer The Prayer'" - Muhammad Husayn Tabataba'i , pp. 94-99
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31083785&act=216G&c=68038&admin=0&destination=http://www.kazi.org/products/Ramadan_Motivating_Believers_to_Action_an_Interfaith_Perspective-3260-0.html

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #91 on: Aug 31, 2009 08:47 AM »

Al-Muminun (The Believers)
Chapter 23: Verses 60-61


Hearts Filled With Fear
"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."

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" - Safi-ur-Rahman al-Mubarakpuri
"Towards Understanding the Quran" - Syed Abul Ala Maududi

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #92 on: Sep 07, 2009 07:08 AM »

Al-Tawbah (Repentance)
Chapter 99: Verse 60


Who to Give Zakah?
"As-Sadaqat (here it means Zakat) are only for the Fuqara and Al-Masakin and those employed to collect the (funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah's Cause, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knower, All-Wise."

The Quran describes eight categories of people who are to receive Zakah. Ahmad Sakr elaborated on these categories:

1. The poor (Fuqara)-this refers to someone who has no income

2. The needy (Masakin)-this is someone who for instance, may have a job, a house and a car, but their income is below the minimum requirement.

3. Employees of the Zakah. This category is sub-divided into the following:

a. the group of people who are social services workers who go into the community to evaluate who is Faqeer and Miskeen.
b. those who collect the Zakah money
c. the accountant of the Zakah money
d. investors who increase the share of the Zakah
e. the clerical worker or secretary who puts the files in order
f. those who will deliver Zakah to the ones who need it
g. the outside auditor.

4. Sympathizers

These are those people who might enter or who have already entered Islam. Anyone we feel are good friends or ours (non-Muslim or new Muslims) we give them a gift from the Zakah money.

5. To free slaves

Riqab is the term used to describe the group of people who are slaves. The Zakah money is used to free the slaves. Sakr stresses that Islam did not invent slavery, but it gradually abolished it.

6. For the Gharimeen-those who are in debt

Zakah money is used to pay off debts but these people are not living in luxury, they are living a normal life. For example, someone who has gone bankrupt because of job loss and is overloaded with debt.

7. Fee Sabeelillah (for the Cause of Allah)

This can be anything for the love of Allah. Sakr gave the following examples:

a. for the employment of a Daiyah, Imam, or religious teachers to do Dawa
b. building Islamic schools
c. building Muslim clinics and hospitals
d. providing money to young men who want to marry but cannot afford Mahr
e. to assist poor travelers
f. to establish water springs on streets for those walking or travelers
(please note, these last three things were done by Khalifa Umar ibn Abdul Aziz)
g. to defend Muslims who are under attack
h. For television, radio or newspaper project aimed at doing Dawa
i. to help someone publish a book for Dawa
j. to pay for the studies of a student..

8. Ibn as Sabeel

This refers to a traveler, for instance who has lost his wallet and has to get back to his home.

Sakr stresses that this has to be verified to see if this person is really telling the truth, since there has been at least one case of a man claiming to be a lost traveler in North America who has stolen thousands from Muslims claiming to be a traveler of this type.

Compiled From:
"Frequently Asked Questions about Zakat" - SoundVision.com
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31092076&act=216G&c=68038&admin=0&destination=http://soundvision.com/Info/life/zakat.asp
 

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #93 on: Sep 14, 2009 06:20 AM »

Insolence and Arrogance
Al-Qasas (The Story) Sura 28 : Verse 78


"Answered he (Qarun): 'I have been given this wealth only by virtue of the knowledge that I have.' Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins."

This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. Qarun has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure.

Islam accepts private ownership and appreciates people's efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it. Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth.

Qarun, however, did not appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God's sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses.

Compiled From:
"In The Shade of The Quran" - Syed Qutb, Vol. 13, pp. 271, 272
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31095620&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D6783%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #94 on: Sep 20, 2009 11:26 AM »

Only Cause of Allah's Conern for us
Al-Furqan (The Criterion) Sura 25 : Verse 77


"Say (O Muhammad): My Lord only pays attention to you because of yoru dua to Him. But now you have indeed rejected (Him), so the (torment) will be yours permanently."

One of the authorities of the salaf (the early generation of the Muslims) said: "It has reached me that the meaning of this verse is: I have not created you because I have a need for you, I have only created you so that you may ask Me, so I will forgive you and give you what you ask." [Tafsir al-Qurtubi]

Al-Sadi writes: "Allah has informed us that He neither cares, nor concerns Himself except with these people (the believers), and that, were it not for your dua to Him - the dua of worship and the dua of asking - the He would not care about you nor love you."

So were it not for the fact that mankind makes dua to Allah, Allah would not care about creation. This fact, in and itself, is sufficient to make a person realise the importance of dua.

Compiled From:
"Dua: The Weapon of th Believer" - Abu Ammaar Yasir Qadhi, pp. 45, 46

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #95 on: Sep 28, 2009 12:41 PM »

Living The Quran
Slanderous Reviler
Al-Humazah (The Slanderous Reviler) Sura 104 : Verses 1-4


"Woe to every slanderous reviler, habitual defamer, who hoards wealth and incessantly counts it! He thinks his wealth will immortalize him. Most surely, no, indeed! He will be hurled in the Crusher."

When good and evil contend in the world, both seek to win hearts. Good hurls statements of truth at falsehood in the open court of public opinion and depends upon the sincerity of people to recognize its legitimacy and to make the necessary sacrifice to undo the powers of corruption. Evil tries to crush good by perverting its message and maligning its messengers, anticipating that people will side with power, self-glorification, and vilification of "the other," and have faith in false hope that the obduracy will keep them secure against change, admitting wrongfulness, and implementing justice.

When God commanded Muhammad, peace be upon him, to announce his prophethood to his people and declaim the Quran among them, the Makkan elite perceived his message of human equality before God as a threat to their standing because they believed that their personal status and the fortunes they had amassed directly resulted from the imbalanced mores of tribalism and the culture of idol-worship. Several notables among the Prophet's clan of Quraysh went to the nearby city of Thaqif and conspired to revile the Prophet and those who followed him. The Prophet had long enjoyed a reputation for impeccable honesty and trustworthiness among the character-conscious Arabs, which the power-elite feared might lend credence to his call. Their purpose was to kill Islam in its cradle by giving it an aura of dishonour and associating it with conflict. This, they hoped, would rile people in the name of tribe and tradition and mire them in irrelevant debate in order to keep them from an actual examination of the principles of Islam as a religion and from comparing it with the conventions and explanations of their parochial paganism, and thus discourage conversion to Islam or cause new converts to renounce it.

The above verses informed such avid opponents of truth that the fleeting pleasures of the world they so dearly loved would pass away. Then the Resurrection they belied would transpire, and God's Judgment would bring them to eternal woe.

Compiled From:
"The Gracious Quran" - Ahmad Zaki Hammad, pp. 291, 292

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #96 on: Oct 05, 2009 10:25 AM »

Dissension
Al-Rum (The Romans) Sura 30: Verses 31-32


"Turn to God and fear Him. Observe the prayer [salah] and do not be of those who take partners with God; those who broke up their religion and were split into sects, each being self-satisfied and complacent in their own beliefs."

A healthy human person would recognize God and be ever drawn towards Him. Even when distracted he would endeavour to return to the proper track. However, human beings are liable to be overcome by selfishness, dissension, and negligence and thrown off course. The Quran repeatedly calls on human beings to return to their pristine human nature.

Unbelief and associating partners with God may take many forms and patterns. Some unbelievers consider the jinn to be God's partners, others associate the angels, some their forefathers, while others take kings, rulers, priests, rabbis, trees, stones, planets, stars, the fire, night and day, false values, desires, and the like as partners with God. The forms and patterns are unending, yet each group is delighted with what they hold. Meanwhile, the true faith is one, unchanging and undivided.

Dissension is a human characteristic induced by the desire for self-expression and dominance, and is often associated with pride and complacency. It occurs among religious as well as secular communities and groups. It is a phenomenon known throughout human history, past and present. However, this should not be confused with differences and disagreements arising from the exercise of ijtihad by scholars, experts, and practitioners of Islamic law, or among the various schools of fiqh which have emerged within Islam.

Differences of interpretation should not necessarily lead to rancour and division. Those who adopt differing approaches and formulate divergent views on matters which are open to debate should be credited for their efforts, whether their conclusions are right or wrong. Taking such legitimate differences further by fuelling schisms, factionalism, and dissension can only lead to weakness and destruction.

Compiled From:
"A Thematic Commentary on the Quran" - Muhammad Al-Ghazali, pp. 437, 438
"In the Shade of the Quran" - Sayyid Qutb, Vol. 13, p. 378

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #97 on: Oct 16, 2009 06:53 AM »

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.

Compiled From:
"Muslims Character" - Muhammad Al-Ghazali

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #98 on: Oct 29, 2009 01:12 PM »

Getting Up for Worship
Al-Sajdah (The Prostration) Sura 32: Verse 15-17



"Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord's limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do."

This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God's revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God's revelations, they "fall down prostrating themselves in adoration." They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they "extol their Lord's limitless glory and praise." They are never arrogant. Their response is genuine, expressing their true feelings in God's glory.

The surah then describes their physical attitude and inner feelings in a vivid expression that brings the movement and the feeling before our eyes. They stand up for night prayer, which is the obligatory Isha prayer and the Witr prayer that follows it, and they add voluntary night prayer and supplication. This is described here, however, as dragging themselves out of beds. Thus we see the beds and their attraction, inviting people to take rest and sleep. Yet those believers do not respond, and make every effort to resist such attraction, because they have something else that preoccupies them. They want to stand before their Lord, in adoration, with feelings of fear and hope present in their minds. They dread disobeying God and long for His help. They fear God's anger and punishment and hope for His mercy and acceptance. With such sensitivity and devoted, earnest prayer, they do their duty towards their community, in obedience to God: "And who are charitable wit h what We provide for them."

This splendid, glorious image is accompanied by another one showing the marvellous and special reward which reflects the special care, honour and generosity God bestows on them. God Himself welcomes these people, and He takes it upon Himself to prepare the reward He has in store for them. Furthermore, it is He who will give them a warm reception and and honourable position which will delight them. All this though is known to God alone, no one else has any idea of it. It remains with Him until it is shown to those who will be given it when they meet Him. What a splendid meeting with the Lord of the universe!

Compiled From:
"In the Shade of the Quran" - Sayyid Qutb, Vol. 13, pp. 467, 468
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31111736&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D6783%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Halima
Sis
Hero Member
*

Reputation Power: 39
Halima is working their way up :)Halima is working their way up :)Halima is working their way up :)
Gender: Female
Posts: 1714



« Reply #99 on: Nov 05, 2009 09:16 AM »

Intentions and Motives
Muhammad, Sura 47: Verse 12 (Partial)


"Those who disbelieve, take their comfort in this life and eat even as the cattle eat, and the Fire is their habitation."

Muslim jurists and scholars have proclaimed that good intention changes acts of habit (adah) into acts of worship (ibadah). Good intention creates a world of difference in human life. It is owing to an absence of purity of intention that there are people who eat and drink and satisfy their animal desires and while doing so simply live on the same plane as animals do. The reason for this is that their actions are actuated by no other motive than the gratification of their animal desires.

Conversely there are others, apparently similar to those mentioned above, in so far as they also satisfy their desires and enjoy the pleasures of life. Nevertheless, thanks to the noble intention which motivates their actions, even their physical self-fulfilment becomes an act of worship for which they merit reward. The reason is that the motive behind all their actions is to live in compliance with the will of God. Their sublimity of motive is manifest in their day-to-day conduct and reflects the fact that they distinguish between good and evil.

What a world of difference it makes when we decide to orientate our lives towards God and purify our intentions. For it is this, and only this, which can transform our pursuit of pleasure and enjoyment into acts of worship, earning the eternal rewards of the hereafter and the satisfying pleasure of God.

This, then, is the Islamic philosophy of worship. Without saying 'no' to any of a person's legitimate physical needs and desires, Islam seeks to elevate humanity to a place which befits its dignity and status.

Compiled From:
Islam: The Way of Revival, "The Islamic Concept of Worship" - Mustafa Ahmad al-Zarqa, pp. 160, 161
http://click.icptrack.com/icp/relay.php?r=1049602440&msgid=31114859&act=216G&c=68038&admin=0&destination=http://sitecreator.siteberry.com/Appdata/build/paltop.asp?GoForFeature%3DStore%26GoForAction%3DDETAIL%26Product_Id%3D431%26W_ID%3D1%26P_ID%3D3

The Almighty Allah says,

"When a servant thinks of Me, I am near.
When he invokes Me, I am with him.
If he reflects on Me in secret, I reply in secret,
And if he acknowledges Me in an assembly,
I acknowledge him in a far superior assembly."

- Prophet Muhammad (SAW), as reptd by Abu Huraira
Pages: 1 2 3 [4] 5   Go Up
  Print  
 
Jump to: