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God’s love

takoua — Wed, 10 Dec 2008 11:00:25 +0000

The various words used in the Qur’an for God’s love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.

God’s love in its universal manifestation is generally referred to in the Qur’an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God’s rahmah the Qur’an says that it encompasses all things:

My punishment I inflict upon whom I will but My rahmah embraces all things… (7:156) O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)

These verses reveal that while divine punishment is an act of God’s will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God “has enjoined upon Himself (the rule) of rahmah”. It is possible to include in “all things” that are under the embrace of God’s rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]

For humans, God’s rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God’s rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah gives rise to two oft-repeated “names” or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying “Most Gracious or Compassionate”, but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man’s deeds when they have occurred or his needs when they have arisen; for example, God’s patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God’s love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

[AJ's addition here]

Since we’re discussing the Divine attribute Rahman, I would like to add excerpts fromFrom Shaykh Fadhlalla’s Tafseer on Surah al-Rahman.

The Beneficent God, (Ar Rahmân)

Taught the Qur’an. (Alla Mal Qur’an)

He created man, (Khalaq al Insân)

Taught him the clear evidence. (Alla Ma Hul Bayân)

Ar-Rahmân (the Merciful) is one of the key attributes of God. Every attribute is an âya, a sign indicating the oneness of God. Everything in creation is permeated with and connected to Him.

In order for the rahmah (mercy) of the Rahmân to be understood, appreciated and experienced, knowledge has been given to man. One cannot understand something unless it is experienced. The most valuable knowledge in life’s journey is the knowledge of the Qur’an. Man’s link to God is through the Qur’an, through the Book, through the knowledge that will enable him to see the all-encompassing mercy. The meaning of the hadith (tradition) that Muhammad (peace be upon him) was created before the creation of Adam, is that the light of the path existed before Adam. After the Qur’an, man, bani Adam, was created. So knowledge — the light of Islam, the light of the Qur’an — existed before khalaqa-l-insân (He created man).

The Creator contains the knowledge of what He will create. The highest creation is the Muhammadi being, the perfect being. The knowledge of this final product, the ultimate being, the *khalîfa* (deputy) of God, was with the one and only Knower, with the Alîm. The light of Muhammad was there when Adam was still between water and clay. The purpose of creation was to create the perfect man, the last of the prophets, the one after whom nothing new could be added.

Every aspect of the Creation has the label of the Creator on it. Creation is in His name. By His decree His rahmah (mercy) manifested as the knowledge of the Qur’an. His rahmah then becomes the creational act — (He created man) — making wider ripples through the ‘evidence’. Bayân (in âya 4) is clear evidence which emanates from what is most subtle, penetrating the gross physical manifestation towards which man orients his perception. This is the knowledge of witnessing. Everything that is seen bears witness to the cause of its creation and to its being subject to the decree of the Beneficent.

The knowledge of the Qur’an is the knowledge of tawhîd (divine unity). In this instance, rahmah may also mean the tawhîd of the Wâhid, the One. Access to Him is through the knowledge of His decree, which is the Book. Creation took place according to the decree. The bayân is an outcome of the nature of that creation.

Man seeks evidence for everything. He is always seeking knowledge. He seeks to know the cause, effect and proof of things. Nothing is haphazard, everything leaves its trace. Man is the trace of the Creator; he is His evidence. Everything in His existence is an âyatu-llâh (sign of God). If man knows himself, then he has known the meaning of guardianship or lordship, rabûbiyya. “He who knows himself has known his Lord” (hadîdth).

[AJ's additions end here]

Another attribute of God which relates to God’s love is Rabb. This is a difficult word to translate. The cognate verb is used in 17:24 for the care that a child receives from his parents and this provides the best starting point for understanding the idea. God as Rabb is He who is ultimately responsible even for the care our parents give us and Who, of course, provides us with a great many other things which parents do not or cannot. In other words, God’s whole role in bringing us into existence, in sustaining our existence and in our growth and development in various aspects, comes under the term Rabb. In English we can do justice to the term by using several such words as Sustainer, Cherisher, Developer. Rabb also includes the idea of having a just claim to the possession of a thing and of having authority over it. In this sense it can be translated as Lord.

Since all the roles that an ideal father plays in relation to his children — providing for their material and psychological needs, giving necessary guidance to them so that they can grow up into mature adults, and assuming for these purposes authority as the master of the household — are included in the word Rabb, the Qur’anic term includes the best of the senses in which the New Testament sometimes refers to God as Abba, Father.

But Rabb is preferable to Abba because of two reasons:

it properly indicates that God’s role as creator, supporter, provider, cherisher, guide and lord is far superior to that of a father, and

many individuals may not have had a very good experience with their fathers — if, for example, they were criminals, or alcoholics, or cruel, or suffer from other serious weaknesses — and in such individuals the term “Father” may not evoke the best of images and feelings, so that instead of endearing God to them the term may contribute to blocking the development of a close relationship with Him.

takoua — Wed, 10 Dec 2008 10:57:14 +0000

According to the Qur’an, men and women are equal before God; women are not blamed for violating the “forbidden tree,” nor is their suffering in pregnancy and childbirth a punishment for that act.

Islam sees woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marital gift is given by the groom to the bride for her own personal use, and she may keep her own family name rather than adopting her husband’s.

Roles of men and women are complementary and collaborative. Rights and responsibilities of both sexes are equitable and balanced in their totality.

Both men and women are expected to dress in a way that is simple, modest and dignified. Specific traditions of dress found in some Muslim countries are often the expression of local customs rather than religious principle.

Likewise, treatment of women in some areas of the Muslim world sometimes reflects cultural practices which may be inconsistent, if not contrary, to authentic Islamic teachings.

Prophet Muhammad (peace be upon him) said:
“The most perfect in faith, amongst believers, is he who is best in manner and kindest to his wife.”

How to gain khushou’ in salat?

takoua — Wed, 10 Dec 2008 10:40:01 +0000

t is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.

B. During Salaat
1- The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”
2- When you stand facing the Qiblah remember the following:
a. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
b. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
c. The angel of death is chasing you.
3- Do not forget to make isti’azah. It wards off Satan’s whispers.
4- Keep your eyes focused on the place of sujuud. This helps you gain more concentration.
5- When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.
6- Beautifying the recitation of the Qur’an has a positive impact on the heart.
7- Recite the Qur’an slowly and reflect upon its meaning deeply.
8- It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.
9- Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.
10- Undoubtedly, understanding Arabic helps you focus on the intended meaning.
11- Interact with the recited aayahs;
a. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
b. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
c. If you hear a command to make istighfaar, do it.
d. If you hear an ayah that requests tasbiih, make tasbiih.

12- These forms of interactions are very helpful in keeping you focused.
13- When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.

دعاء هز السماء

takoua — Mon, 13 Oct 2008 15:50:39 +0000

اقرأ 3 مرات والله يستجيب بإذن الله

وأرسل ل 3 من الزملاء

خلال ساعة (يدعو به 3 مليون)

شوف خلال ساعة فقط ما مكسب صحيفتك

*******

“يا ودود يا ودود ، ياذا العرش المجيد ، يا مبدئ يا معيد، يا فعالا لما يريد، أسألك بنور وجهك الذي ملئ أركان عرشك، وأسألك بقدرتك التي قدرت بها على جميع خلقك و أسألك برحمتك التي و سعت كل شيء، لا إله إلا أنت،يا مغيث أغثني ، ثلاث مرات”

بســـم اللــه الرحمـــن الرحـــيم

دعـــــاء جبريل عليه السلام

فضل هذا الدعاء : قال رسول الله صلى الله عليه وآله وسلم نزل عليّ جبرائيل
وأنا أصلي خلف المقام فلما فرغت من الصلاة دعوت

الله تعالى وقلت حبيبي علمني لأمتي
شيئا إذا خرجت من الدنيا عنهم يدعون الله تعالى فيغفر لهم ،

فقال جبريل

ومن أمتك يشهدون لا إله إلا الله وأنك محمد رسول الله ويصومون أيام الثلاثه
البيض
الثالث عشر والرابع عشر والخامس عشر من كل شهر ثم يدعون الله بهذا الدعاء
فإنه
مكتوب حول العرش

وأنا يا محمد بقوة هذا الدعاء أهبط وأصعد

وملك الموت بهذا الدعاء يقبض أرواح المؤمنين

وهذا الدعاء مكتوب على أستار الكعبة وأركانها
ومن قرأ من أمتك هذا الدعاء يأمن عذاب القبر ويكون من أمينا يوم الفزع الأكبر
ومن موت الفجّار وغناه عن خلقه ويرزقه من حيث لا يحتسب وأنت شفيعه يوم
القيامة
يامحمد . من صام ((13و14و15)) من كل شهر ودعا بهذا الدعاء عند إفطاره
أكرمه
الله تعالى بعد كرمه وفرجا بعد فرجه وما مهموم أو مغموم أو محزون أو مديون
وذو حاجة إلا فرّج الله همّه وغمّه

سبحانك أنت الله لاإله إلا أنت الواسع اللطيف

سبحانك أنت الله لاإله إلا أنت العليّ الكبير

سبحانك أنت الله لا إله إلا أنت لم يلد ولم يولد ولم يكن له كفوا أحد

سبحانك أنت الله لا إله إلا أنت المجيد الحميد

سبحانك أنت الله لا إله إلا أنت الشكور الحليم

سبحانك أنت الله لا إله إلا أنت الواحد الأحد الفرد الصمد

سبحانك أنت الله لا إله إلا أنت الأول والآخر

سبحانك أنت الله لا إله إلا أنت الغفور الغفار

سبحانك أنت الله لا إله إلا أنت المبين المنير

سبحانك أنت الله لا إله إلا أنت الكريم المنعم

سبحانك أنت الله لا إله إلا أنت الرب الحافظ

سبحانك أنت الله لا إله إلا أنت القريب المجيب

سبحانك أنت الله لا إله إلا أنت الشهيد المتعال سبحانك

فضل التسبيح

takoua — Mon, 13 Oct 2008 15:46:32 +0000

عن ابى هريره رضى الله عنه ان رسول الله صلى الله عليه وسلم قال-
من قال لا اله الا الله وحده لاشريك له ,له الملك وله الحمد وهو على كل شئ قدير فى يوم مائه مره كانت له عدل عشر رقاب وكتب له مائه حسنه ومحيت عنه مائه سيئه وكانت له حرزا من الشيطان يومه ذلك حتى يمسى ولم يأت احد افضل مما جاء به الا احد عمل اكيثر من ذلك

البخارى 4/95 ومسلم 4/2071

ومن قال
سبحان الله وبحمده فى يوم مائه مره حطت خطاياه ولو كانت مثل زبد البحر

البخارى 7/168 ومسلم 4/2071

وعن ابى هريره رضى الله عنه قال- قال رسول الله صلى الله عليه وسلم- من قال حين يصبح وحين يمسى سبحان الله وبحمده مايه مره لم يأت احد يوم القيامه بأفضل مما جاء به الا احد قال مثل ما قال او زاد عليه

رواه مسلم 4/2071

وعن ابى ايوب الانصارى رضى الله عنه عن رسول الله صلى الله عليه وسلم- من قال لا اله الا الله وحده لا شريك له, له الملك وله الحمد وهو على كل شئ قدير عشر مرات , كان كمن اعتق اربعه انفس من ولد اسماعيل

البخارى 7/167 ومسلم بلفظه 4/2071

وعن ابى هريره رضى الله عنه قال- قال رسول الله صلى الله عليه وسلم- كلمتان خفيفتان على اللسان ثقيلتان فى الميزان حبيبتان الى الرحمن : سبحان الله وبحمده سبحان الله العظيم

البخارى 7/168 ومسلم 4/2072

وعن ابى هريره رضى الله عنه قال- قال رسول الله صلى الله عليه وسلم- لان اقول سبحان الله و الحمد لله ولا اله الا الله والله اكبر احب الىّ مما طلعت عليه الشمس

مسلم 4/2072

وعن سعد رضى الله عنه قال- كنا عند رسول الله صلى الله عليه وسلم فقال- أيعجزكم احدكم ان يكسب كل يوم الف حسنه؟ فسأل سائل من جلسائه كيف يكسب احدنا الف حسنه؟ قال- يسبح مائه تسبيحه فيكتب له الف حسنه او يحط عنه الف خطيئه

مسلم 4/2073

وعن جابر عن النبى صلى الله عليه وسلم قال- من قال سبحان الله العظيم وبحمده غرست له نخله فى الجنه

اخرجه الترمذى 5/511 والحاكم 1/501 وصححه ووافقه الذهبى

وعن عبد الله بن قيس رضى الله عنه قال- قال رسول الله صلى الله عليه وسلم- يا عبد الله بن قيس الا ادلك على كنز من كنوز الجنه؟ فقلت بلى يا رسول الله, قال- قل لا حول ولا قوه الا بالله

البخارى مع الفتح 11/213 ومسلم 11/213

احب الكلام الى الله اربع- سبحان الله والحمد لله ولا اله الا الله والله اكبر , لا يضرك بأيّهن بدأت ولا تسمينّ غلامك يسارا ولا رباحا ولا بجيحا ولا افلح فانك تقول: أثمّ هو! فلا يكون : فيقول: لا

مسلم 3/ 1685

عن سعد بن ابى وقاص رضى لله عنه قال- جاء اعرابى الى رسول الله صلى الله عليه وسلم فقال- علمنى كلاما اقوله: قال- قل لا اله الا الله وحده لا شريك له, الله اكبروكبيرا والحمد لله كثيرا , سبحان الله رب العالمين ولا حول ولا قوه الا بالله العزيز الحكيم- قال هؤلاء لربى فما لى؟ قال- قل- اللهم اغفر لى وارحمنى واهدنى وارزقنى

مسلم 4/ 2072 وزاد ابو داود: فلما ولّى الاعرابى قال النبى صلى الله عليه وسلم- لقد ملاء يديه من الخير- 1/220

وعن طارق الاشجعى قال- كان الرجل إذا اسلم علمه النبى صلى الله عليه وسلم الصلاه ثم امره ان يدعوا يهؤلاء الكلمات- اللهم اغفر لى وارحمنى واهدنى وعافنى وارزقنى

مسلم 4/2073 وفى روايه لمسلم- فإن هؤلاء تجمع لك دنياك وآخرتك
عن جابر بن عبد الله رضى الله عنهما ان رسول الله صلى الله عليه وسلم قال- ان افضل الدعاء الحمد لله وافضل الذكر
لا اله الا الله

الترمذى 5/462 وابن ماجه 2/1249

الباقيات الصالحات: سبحان الله والحمد لله ولا اله الا الله والله اكبر ولا حول ولا قوه الا بالله

You Should Know This Man

takoua — Sun, 12 Oct 2008 09:41:07 +0000

“He must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness.” (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936).

His name is Muhammad

May Peace of God Be Upon Him (pbuh)

He was born in Arabia in the year 570 C.E. (common era), started his mission of preaching the religion of Truth, Islam (submission to One God) at the age of forty and departed from this world at the age of sixty-three.

During this short period of 23 years of his prophethood, he changed the complete Arabian peninsula from paganism and idolatry to the worship of One God, from tribal quarrels and wars to national solidarity and cohesion, from drunkenness and debauchery to sobriety and piety, from lawlessness and anarchy to disciplined living, from utter bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of a people or a place before or since – and IMAGINE all these unbelievable wonders in JUST OVER TWO DECADES.

Lamartine, the renowned historian, speaking on the essentials of human greatness, wonders:

“If greatness of purpose, smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislation, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls… his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was two-fold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words.

Muhammad (pbuh) accomplished so much in such diverse fields of human thought and behavior in the fullest blaze of human history. Every detail of his private life and public utterances has been accurately documented and faithfully preserved to our day. The authenticity of the records so preserved are vouched for not only by the faithful followers but even by his prejudiced critics.

Muhammad (pbuh) was a religious teacher, a social reformer, a moral guide, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father – all in one. No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad (pbuh) to achieve such incredible perfection.

Mahatma Gandhi, speaking on the character of Muhammad (pbuh) says in ‘YOUNG INDIA’:

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind… I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life.”

Thomas Calyle in his ‘Heroes and Heroworship’, was simply amazed as to

“how one man single handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades.”

Diwan Chand Sharma wrote,

“Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him” (D.C. Sharma, The Prophets of the East, Calcutta, 1935, pp. 12)

Edward Gibbon and Simon Ockley, on the profession of ISLAM, write:

“I BELIEVE IN ONE GOD, AND MAHOMET, AN APOSTLE OF GOD’ is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honor of the Prophet have never transgressed the measure of human virtues; and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.” (History of the Saracen Empires, London, 1870, p. 54)

Muhammad (pbuh) was nothing more or less than a human being, but he was a man with a noble mission, which was to unite humanity on the worship of ONE and ONLY ONE GOD and to teach them the way to honest and upright living based on the commands of God. He always described himself as, ‘A Servant and Messenger of God’ and so indeed every action of his proclaimed to be.

Speaking on the aspect of equality before God in Islam, the famous poetess of India, Sarojini Naidu says:

“It was the first religion that preached and practiced democracy; for, in the mosque, when the call for prayer is sounded and worshippers are gathered together, the democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim: ‘God Alone is Great’… I have been struck over and over again by this indivisible unity of Islam that makes man instinctively a brother.” (S. Naidu, Ideals of Islam, vide Speeches & Writings, Madras, 1918, p. 169)

In the words of Professor Hurgronje:

“the league of nations founded by the prophet of Islam put the principle of international unity and human brotherhood on such universal foundations as to show candle to other nations.” He continues, “the fact is that no nation of the world can show a parallel to what Islam has done towards the realization of the idea of the League of Nations.”

The world has not hesitated to raise to divinity individuals whose lives and missions have been lost in legend. Historically speaking, none of these legends achieved even a fraction of what Muhammad (pbuh) accomplished. And all his striving was for the sole purpose of uniting mankind for the worship of One God on the codes of moral excellence. Muhammad (pbuh) or his followers never at any time claimed that he was a son of God or the God-incarnate or a man with divinity – but he always was and is even today considered as only a Messenger chosen by God.

Michael H. Hart, in his recently published book on ratings of men who contributed towards the benefit and upliftment of mankind writes:

“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels.” (M.H. Hart, “The 100: A Ranking of the Most Influential Persons in History”, New York, 1978, p. 33)

K.S. Ramakrishna Rao, an Indian professor of Philosophy, in his booklet “Muhammad the Prophet of Islam” calls him the “perfect model for human life.” Professor Ramakrishna Rao explains his point by saying,

“The personality of Muhammad, it is most difficult to get into the whole truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Muhammad the Prophet. There is Muhammad the Warrior; Muhammad the Businessman; Muhammad the Statesman; Muhammad the Orator; Muhammad the Reformer; Muhammad the Refuge of Orphans; Muhammad the Protector of Slaves; Muhammad the Emancipator of Women; Muhammad the Judge; Muhammad the Saint. All in all these magnificent roles, in all these departments of human activities, he is alike a hero.”

Today after a lapse of fourteen centuries, the life and teachings of Muhammad (pbuh) have survived without the slightest loss, alteration or interpolation. They offer the same undying hope for treating mankind’s many ills, which they did when he was alive. This is not a claim of Muhammad’s (pbuh) followers, but the inescapable conclusion forced upon by a critical and unbiased history.

The least YOU can do as a thinking and concerned human being is to stop for a moment and ask yourself: Could these statements sounding so extraordinary and revolutionary really be true? And supposing they really are true and you did not know this man MUHAMMAD (pbuh) or hear about him, isn’t it time you responded to this tremendous challenge and put in some effort to know him?

It will cost you nothing, but it may prove to be the beginning of a completely new era in your life.

Host Eddie the deen show

التقوى

takoua — Fri, 02 May 2008 12:05:47 +0000

التقوى أصلح للعبد وأجمع للخير، وأعظم للأجر، وهي الجامعة لخيري الدنيا والآخرة، الكافية لجميع المهمات. والتقوى هي أن يجدك الله حيث أمرك ولا يجدك حيث نهاك.

والتقوى وصية النبي صلى الله عليه وسلم لأمته (أوصيكم بتقوى الله، والسمع والطاعة، وإن كان عبدا حبشيا ، فإنه من يعش منكم فسيرى اختلافا كثيرا ، فعليكم بسنتي وسنة الخلفاء الراشدين المهديين من بعدي، عضوا عليها بالنواجذ، وإياكم ومحدثات الأمور، فإن كل محدثة بدعة، وكل بدعة ضلالة ).

ومن وصايا الرسول صلى الله عليه وسلم لمعاذ بن جبل: ،اتق الله حيثما كنت، وأتبع السيئة الحسنة تمحها، وخالق الناس بخلق حسن .ومن دعاءه صلى الله عليه وسلم : اللهم آت نفسي تقواها، وزكها أنت خير من زكاها، أنت وليها ومولاها، والتقوى وصية السلف الصالح رضوان الله عليهم.

وكتب عمر بن عبد العزيز إلى رجل: ،أوصيك بتقوى الله عز وجل التي لا يقبل غيرها، ولا يرحم إلا أهلها، ولا يثيب إلا عليها، فإن الواعظين بها كثير، والعاملين بها قليل ، ولما ولي خطب فحمد الله وأثنى عليه وقال: ،أوصيكم بتقوى الله عز وجل، فإن تقوى الله خلف من كل سعي، وليس من تقوى الله خلف .

والتقوى هي أجمل لباس يتزين به العبد: [ يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سوءاتكم وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ] (الأعراف ـ 62 وأفضل زاد يتزود به قال تعالى: [وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِي يَا أُوْلِي الألباب(197)] (البقرة)

إذا المرء لم يلبس ثيابا من التقى تقلب عريانا وإن كان كاسيا وخير لباس المرء طاعة ربه ولا خير فيمن كان لله عاصيا

وعن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : ( ثلاث مهلكات، وثلاث منجيات، شح مطاع، وهوى متبع، وإعجاب المرء بنفسه، وثلاث منجيات: خشية الله في السر والعلانية، والقصد في الفقر والغنى، والعدل في الغضب والرضا “)

wonderful Islamic websites

takoua — Fri, 02 May 2008 10:35:32 +0000

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takoua — Fri, 02 May 2008 09:51:59 +0000

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