And let your nature be that of kindness and honesty.
Asalaamu'Alaikum wa rahmatullaahi wa barakaatuh.
Let days go forth and do as they please
And remain firm when settled is the Decree
Don’t be afraid of what happens by night
For the affairs of this world are not to last
And be a man, strong in the face of calamities
And let your nature be that of kindness and honesty
If your faults become too much in front of the people
And you wish that they were to be concealed,
Then know that kindness covers all faults
And how many faults are kept hidden by kindness!
No sadness lasts forever, nor any happiness
And you shall not remain in poverty, or any luxury
Generosity cannot be hoped from the miserly
For no water exists in the Fire for the thirsty
Your provision will not be decreased due to life’s delays
And it cannot be increased due to your haste
If, in your heart, you possess contentment
Then you and those who possess the world are equal
And for him upon whose horizon death descends,
No earth can offer him protection, nor any sky
Indeed, the earth of Allah is certainly vast
But if decree descends, then the world constricts
Let days be the ones that betray you at all times
For no cure can avail a person of death.
La ilaaha illAllah Muhammadur Rasul Allah
A beautiful poem by Imaam Al-Shaafi'i (r)
posted by dear sister
Par atjenese le 14 August 2010 à 06:47
Assalamu’alaikum Warohmatullohi Wabarakatuhu... Bismillaahirrohmaanirrohiim .....
Islam and Leadership, Islam and Teamwork, Islam and Consultation, Islam and Joint Planning
Islam and LeadershipIslam encourages its followers to practice and develop the qualities of leadership, Teamwork, Partnership, Consultation and Joint Planning.
Islamic Leadership means a person or a group that will lead humanity from the brink of destruction to the way of Allah (SWT) the Almighty. Leadership in Islam is a trust (Amanah). It represents a psychological contract between a leader and his followers that he will try his best to guide them, to protect them and to treat them fairly and with justice. Hence, the focus of leadership in Islam is on doing good.
Every movement has a need for leadership and the importance of leadership is like the engine of a train. The train doesn't move anywhere without the engine moving. Only Islamic leadership can solve the problems of humanity.
A successful leader is one who attains his ends in the best possible manner, with the least inconvenience to the team, at the minimum cost, in record time and with a high quality performance.
Whoever wants to be a leader should educate himself before educating others. Before preaching to others he should first practice himself. Whoever educates himself and improves his own morals is superior to the man who tries to teach and train others.
Par atjenese le 14 August 2010 à 06:40
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
Grandmother Story: Crystall Ball (Islam and Happiness, Secret of Happiness)
Grandmother Story: Crystal BallIn the south of Spain, there was a small village whose people were very joyful and lucky. The children played under the shade of trees in the gardens of their home. A shepherd boy whose name was Nasir, stayed near the village with his father, mother and grandmother. Early morning each day, he takes his herd of goats up the hills to find a suitable place for them to graze. In the afternoon he would return with them to the village. At night his grandmother would tell him a story. The story of stars. This story really interested Nasir. As usual, on one of these days, as Nasir was watching his herd and playing his flute he suddenly saw a wonderful light behind the flower bush. When he came towards the branches he saw a transparent and most beautiful crystal ball.
The crystal ball was glittering like a colorful rainbow. Nasir carefully took it in his hand and turned it around. With surprise suddenly he heard a weak voice coming from the crystal ball. It said; "You can make a wish that your heart desires and I will fulfill it." Nasir could not believe that he had actually heard a voice. But he became so engrossed in his thoughts for he had so many wishes but he must wish for something which was impossible like the wish to be able to fly. He said to himself, if I wait till tomorrow I will remember many things. He put the crystal ball in a bag and gathered the herd, happily returned back to the village. He decided that he would not tell anyone about the crystal ball. On the following day also, Nasir could not decide what to wish for, because he really had everything he needed.
The days passed as usual, and Nasir appeared to be very cheerful that the people around him were amazed to see his cheerful disposition. One day a boy followed Nasir and his herd and hid behind a tree. Nasir as usual sat in one corner, took out the crystal ball and for a few moments looked at it. The boy waited for the moment when Nasir would go to sleep. Then he took the crystal ball and ran away. When he arrived in the village, he called all the people and showed them the crystal ball. The citizens of that village took the crystal ball in their hand and turned it around with surprise. Suddenly they heard a voice from inside the crystal ball, which says, "I can fulfill your wish." One person took the ball and screamed, "I want one bag full of gold." Another took the ball and said loudly, "I want two chest full of jewelry."
Some of them wished that they would have their own palace with grand door made from pure gold instead of their old houses. Some also wished for bags full of jewelry, but nobody asked for gardens in their palaces. All their wishes were fulfilled but still the citizen of the village were not happy. They were jealous because the person that had a palace had no gold and the person that had the gold had no palace. For this reason, the citizens of the village were angry and were not speaking to each other. There was not even one garden which existed in the village where the children could play. The patience of the children was running out and they were uncomfortable. Nasir and his family were happy and pleased. Every morning and afternoon he would play the flute.
The children could not wait anymore and decided to return the crystal ball to Nasir. The parents and neighbours went to him. The children said to Nasir; "When we had a small village we all were happy and joyful." The parent also spoke. In one way or another nobody is happy. The expensive palaces and jewelry only bring us pain. When Nasir saw that the people were really regretful, he said I have not wished till now, if you really want everything to return to its own place, then I will wish for it. Everyone happily agreed. Nasir took the crystal ball in his hand turned around and wished that the village become the same as it was before. Everyone quickly turned towards the village and saw it became the same old village with gardens full of trees and fruits. Once again the people started to live happily and the children played under the shade of trees. From the next day and everyday at sunset the sound of Nasir's flute could be heard in the village.
Moral: This Grandmother Story or Crystal Ball story teaches us that we should be happy and content always, with whatever we have and not to be greedy, because of the following reasons (Wise Old Sayings): Money cant Buy Happiness
Money cant Buy HappinessMONEY can buy bed, but not sleep;
MONEY can buy books, but not wisdom;
MONEY can buy food, but not appetite;
MONEY can buy medicine, but not health;
MONEY can buy finery, but not real beauty;
MONEY can buy paintings, but not the artistry;
MONEY can buy a house, but not a home;
MONEY can buy luxuries, but not culture;
MONEY can buy companions, but not friends;
MONEY can buy marriage, but not love;
MONEY can buy clothes, but not personality;
MONEY can buy anything, but not heaven;
MONEY can buy tombstone, but not death;
MONEY can buy almost everything, but not the dignity and respect of being who we are!
Meaning of Happiness in Islam: Happiness is a feeling that resides in the heart. Happiness is characterized by peace of mind, tranquility, a sense of well-being, and a relaxed disposition. Happiness comes as a result of proper behavior, both inward and outward, and is inspired by strong faith. Allah's Messenger (peace be upon him) said: "True enrichment does not come through possessing a lot of wealth, but true enrichment is the enrichment of the soul."
Par atjenese le 14 August 2010 à 06:37
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
One day a Sufi saint Ibrahim Adham was passing through the bazaar in the city of Basra when he was surrounded by people who said to him: "O Ibrahim! Allah (SWT) has stated in the Noble Qur'an that: "Call on Me; I will answer your (Prayer)"; we call upon Allah (SWT) but our prayer is not answered.
Why Prayers are not answered? Muslim PrayerIbrahim Adham said: "The reason is because your hearts have died due to ten things so that your supplications have no sincerity as your hearts are not pure and free of contamination."
They asked: "What are those ten issues?" Ibrahim Adham replied:
01: First and foremost you have accepted Allah (SWT) but have not repaid His claim.
02: You have recited the Noble Qur'an but have not practiced it.
03: You profess your love of the Holy Prophet of Islam (saw), but are opposed to his Household (as).
04: You claim to have enmity with Shaitan (Satan) but in practice you are in agreement with him.
05: You say that you are fond of heaven but in order to enter heaven you have not done anything.
06: You said that you were afraid of the Hell Fire, but have thrown your bodies in to it.
07: You were busy slandering and criticizing people but were ignorant of your own shortcomings and faults.
08: You said that you didn't like the world but are greedily following it.
09: You confess to the reality of death but don't prepare yourself for it.
10: You have buried the dead but haven't taken a lesson or guidance from it.
These are the 10 practices (Ten Reasons) which cause prayers to remain unanswered.
"Prayer is not a spare wheel that you pull out when YOU ARE IN TROUBLE, It is a steering wheel that keeps you on the right path throughout your life."
Par atjenese le 14 August 2010 à 05:25
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
'adab (n) Islamic manners and behavior
'aqidah: (n) belief or creed
'adl (n) 1). Justice; 2). righteous conduct
ahad (a) singular; a hadith whose narrators do not reach anywhere near the number for the mutawatir(continuous) hadith.
Ahkâm : "Orders". According to Islamic Law, there are five kinds of orders : 1. Compulsory (Wajib) 2. Order without obligation (Mustahab) 3. Forbidden (Muharram) 4. Disliked but not forbidden (Makruh) 5. Legal and allowed (Halâl)
Al – Quthum Allah’s Messenger (saas), the best of creation, one who has all good virtues and characteristics gathered together in him
Akhirah the Hereafter; the life beyond this transitory one
Bid'ah: Innovation in the creed or in acts of worship
Dabt: (n) strong retentive memory; a necessary characteristic of the transmitters of Traditions
Da’if (a) weak; a characterization of hadith in which there is some defect either in the chain of transmission or in perfect agreement with beliefs and practices
Fitnah: (n) temptation, discord, civil war, trial
Fitra: nature of humans as created by humans as created by Allah(swt)
Hadith (pl: ahadith): the recorded teachings, sayings and actions of Prophet Muhammad (saas) which explain and interpret the Qur’anic verses and Message of Islam
Hadiyyah: (n) gift
Hajj: (n) the pilgrimmage to Makkah; one of the Five Pillars of Islam
Hasan (a) the Good; a categorization of hadith similar to sahih except that some of its narrators are found to have defective memories in comparison to sahih narrators
Haya: an attitude and behavior in which all indecency is avoided, therefore acting as a preventive measure against numberous sins; as such it serves to strengthen faith
Hijrah: (n) emigration; the hijrah to Madinah from Makkah took place in 622 a.d.
Hikmah (n) 1). Wisdom; 2). The Wisdom, the Qur’anic term for the Sunnah of Rasullah (saas)
Hilm: Self- restraint
Hukm/ahkam (n) a legal judgement, an ordinance, a decree; a verdict
Ibadat: (n) acts of workship; a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden; There are two conditions of Ibadah:
1. Sincerity to Allah,
2. Submission to Allah's Messenger i.e. to act according to his Sunnah. Some types of Ibadah are the prayers, the obligatory charity,fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and other acts of worship which Allah has commanded and enjoined.
Ihsân : The highest level of deeds and worship, (perfection i.e. when you worship Allah or do deeds, consider yourself as if you see Him and if you cannot achieve this feeling or attitude, then you must bear in mind that He sees you).
Ijtihad: Intellectual effort of Muslim jurists to reach independent religio- legal decisions, a key feature of modern Islamic reform; one who exercises ijtihad is a mujtahid
Ikhlas: extreme sincerity
Isnad: (n) the chain of transmitter through whom the hadith was transmitted
Isharat: signs of the Last Day
Jami’: (n) a comprehensive and inclusive reference book of hadith
Jihad: (n) striving in the way Allah (swt) 'We are a people of Jihad.
Struggling for the cause of Allah (SWT) to bring down barriers of injustice that deprives humanity from realizing their true potential which is to be slaves to Allah (SWT).
Kibar/kibr: (n) false pride
Kitab: (n) 1). Book; 2). The Book of Allah (swt) (Al- Quran)
Khutbah: (n) sermon
Khalifah: (n) caliph
Kufr: (n) denial of the Truth of Allah (swt) disbelief
Manaqib: (n) virtues, outstanding traits; feats, exploits
Mujahid: (n) warrior; one who strives through jihad
Matn: (n) the text and content of hadith
Mawdu: (a) fabricated; an untue hadith which has been fabricated
Muhajir (pl muhajirun): (n) 1). Emigrant 2). One who gives up what Allah has prohibited (Bukhari)
Muhrim One who assumes the state of Ihram for the purpose of performing the Hajj or 'Umra.
Mursal: a hadith in which a tabi’I (successor) transmits from Rasullah (saas) directly
Musnad: (n) collection in which Traditions are arranged according to the names of the Sahabah
Muntaq’I: a hadith going back to the successor only
Mu’ dal a hadith in which two continuous links are missing in one or more places from the isnad
Mu’ allaq a hadith collection, which includes Traditions neglected by earlier compilers
Mustakhraj: (n) a work in which later scholars revise works of the early major scholars and add to them additional commentaries.
Muttafaqun ‘ alai-hi (a) agreed upon; any hadith which is tranmitted by Bukahri and Muslim
Mutawtir: (a) continuous; a hadith reported by a large number of people in different times, to make it impossible for any falsehood to enter it. It is reported by a large number of narrators whose agreement upon a lie is inconceivable. This condition must be met in the entire chaing from origin of the report to the end.
Mu’jam (n) a type of collection sometimes arranged according to alphabetical order
Qadar believe that everything — good or bad — happens or takes place according to what Allah has ordained for it. He has created everything in due proportion
Qudsi tradition: a hadith directly inspired by Allah (swt)
Rahmah: Mercy for Humans and Animals
Sabr: (n) to exercise self-control; will power; control over animal desires; patience; constancy
Sadaqah: (n) spending voluntarily in the cause of Allah (swt)
Sadaqah jariyah (n) recurring charity
Sakina: a divine tranquility that is believed to descend when the Qur’an is recited
Sunnah (n) 1). A practice, a way, a rule, a precedent; a manner of life; 2). Traditions and practices of the Prophet (saw) used as a complement to the Qur’an in understanding the laws of Allah
Sahih: (a) the name given to the absolutely correct hadith in which there is no weakness and all the transmitters are proven to have possessed both ‘adl and dabt
Sawm: (n) fasting
Sirah/siyar: (n) conduct, deportment, behavior, way of actiing
Shahid: (n) martyr
Shirk: Allah in His acts i.e. ascribing partners or setting up rivals to Allah in His rights.There are three types of polytheism: 1). The greater polytheism (Shirk Akbar). 2). The lesser polytheism (Shirk Asghar). 3). The inconspicuous polytheism (Shirk Khafi).
Shirk Akbar devote any form of worship to other than Allah. Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and he would be cast out from the folds of Islam.There are four types of greater polytheism:
1). The polytheism in invocation i.e. involving supplications to other than Allah.
2). The polytheism in intentions i.e. purpose and intentions not for the sake of Allah but directed towards other deities.
3). The polytheism in obedience i.e. rendering obedience to any authority against the Order of Allah.
4). The potytheism in love i.e showing love to others which is due to Allah Alone.
Shirk Asghar The lesser polytheism is that means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.
Shirk Khafi The inconspicuous polytheism implies being dissatisfied with the conditions ordained by Allah.The proof of the above Shirk is the saying of the Prophet “The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night” (Musnad Ahmad)
Sirât: originally means 'a road'; it also means the bridge that will be laid across Hell-Fire for the people to pass over on the Day of Judgement. It is described as sharper than a sword and thinner than a hair. It will have hooks over it to snatch the people
Suffah: (n) the first Islamic University, established in the mosque of the Prophet (saw)
Tafsir (n) exegesis or explanation into a subject (such as the Qur’an)
Tabi’I (n) one who follows; those who succeeded the Sahabah
Taghut Everything that is worshipped or followed or obeyed other than Allah is Taghut. They are many but their leaders are Five:
1). Satan, may Allah curse him,
2). Anyone who is worshipped with his consent.
3). A person who calls the people to be worshipped instead of Allah.
4). A person who claims the knowledge of Ghaib (unseen, hidden, invisible, absent etc).
5). The ruler who rules by laws other than the law sent down by Allah.
Tarbiyah: cultivation and education
Tasfiyah: cleansing and purification
Tauhid declaring Allah to be the only God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger . There are three aspects of Tauhid:
Tauhid-ar-Rububiyah It is declaring Allah to be One and Unique in His work, Iike creation, sustenance, bringing to life and causing death etc.
Tauhid-al-Uluhiyah It is declaring Allah as the Only God to whom all acts worship must be dedicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.
Tauhid-al-Asma was-Sifat It is an affirmation of all the Given Names and Attributes of Allah in a manner that suits His Majesty, as mentioned in the Qur'an and the Sunnah.
Taqlid: Adoption and imitation of traditional legal decisions. Criticized by reform-minded legal thinkers as blind imitation – opposite of ijitihad
Tawakkul: Trust in Allah (swt)
Tilawa: Ritual recitation of the Qur’an
Ulama’ (sing‘alim) (n) those learned in Islam
Ummah (n) the Muslim community
Wudu’ (n) ablution; a special ritual of washing which precedes the Islamic prayers
Zakah: (n) the mandatory giving of alms or charity to the poor; it is calculated as two and a half percent of the one’s annual savings; one of the Five Pillars of Islam
Par atjenese le 14 August 2010 à 05:22
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
My brother, have great hope in Allaah, and do not let the Shaytaan cause you to despair of the vast mercy of Allaah which He has guaranteed for His believing slaves. What you are telling yourself about this being a sign that you will die following something other than that which Allaah wants is only insinuating whispers (waswaas) from the Shaytaan and his deviant ideas by means of which he wants to tempt the slaves of Allaah and lead them away from their religion.
So he comes to a righteous slave and whispers to him that his good deeds are of no avail, or that he is doing them not for the sake of Allaah but to show off to people, so that they will think he is good. All of these are the usual ways with which the Shaytaan tries to trick the slaves of Allaah, especially those who show signs of being righteous – of whom I think that you are one, although I do not praise anyone before Allah – to hinder their efforts. We seek refuge with Allaah from him.
You need to increase your hope and trust in Allaah Who forgives all sins, and who accepts the slave who seeks His protection and refuge, for He is the Most Merciful, the Oft-Forgiving and the Most Loving.
You should increase your good deeds, such as reading Qur’aan, giving charity, remembering Allaah (dhikr), upholding the ties of kinship, etc. The weakness which you feel also happens to others, for it is something natural. How many people were examples followed by others and had a great deal of drive and ambition, then they lost their drive and ambition for a long time, then it came back to them by the grace of Allaah. Remember the words of the Prophet (peace and blessings of Allaah be upon him):
“Everybody has his time of energy, and every time of energy is followed by a time of lethargy. But if a person tries to follow a moderate path, then I have hope for him, but if he becomes one who is pointed out (in the street), then do not think anything of him.”
(Narrated by al-Tirmidhi, 2453; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1995).
What is meant by “Everybody has his time of energy” is eagerness for a thing, energy and the desire to do good.
What is meant by “every time of energy is followed by a time of lethargy” is tiredness, weakness and lack of movement.
“But if a person tries to follow a moderate path” means that the one who has energy does his deeds in moderation and avoids going to extremes when he is feeling energetic and avoids being negligent when he is feeling lethargic.
“Then I have hope for him” means, I have hope that he will be successful, for he can continue following a middle course, and the most beloved deeds to Allaah are those which are continuous.
“but if he becomes one who is pointed out (in the street)” means, if he strives hard and goes to extremes in doing good deeds so that he will become famous for his worship and asceticism, and he becomes famous and people point him out to one another,
“then do not think anything of him” means, do not think that he is one of the righteous, because he is showing off. He did not say, “do not have hope for him,” as an indication that he has already fallen, and he will not be able to make up for what he has missed out on.
[From Tuhfat al-Ahwadhi]
Think about this hadeeth, and relate it to your own situation and the situation of others: you will see a clear similarity. This hadeeth clearly states that man goes through a stage of incomparable eagerness and great focus and ambition, then suddenly he becomes weak and loses that focus and eagerness and ambition. When he reaches this stage, he must strive even harder to do obligatory duties and avoid haraam things. If he does that, then there is the hope that he will succeed and progress, but if he falls into haraam things and stops doing obligatory things, he will be lost and doomed.
So you must turn to Allaah a great deal, seek His forgiveness and ask Him to make you steadfast until death. I also advise you to keep away from haraam things. May Allaah forgive your sins and make things easier for you.
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