Every Beauty is a Blessing from Allah SWT

This is for those who love Allah SWT.

We need to work together and harder to nurture the soul of each individual.

Every beauty is a blessing from our Lord and a reflection of His infinite beauty. For this reason, every conscious, thinking person should thank Allah with great gratitude and love, for He owns all of this beauty. Allah informs us that all of His creations contain many proofs on which people should reflect:

    And also the things of varying colors He has created for you in the earth. There is certainly a sign in that for people who pay heed. (Surat an-Nahl, 13)

Allah has created people in such a way that they enjoy being loved and loving others, and are pleased with friendships and closeness. To be with those who live by the Qur’an morals, and to have fulfilling friendships and love with them is, for each believer, more enjoyable than many other blessings.

One of the most important characteristics of the Muslims living in Paradise will be their ability to love, just as they did on Earth, all of the prophets, those pious believers who strove in the path of Allah, and all of the Muslims who lived in the past.

Love of Allah (God) causes one to enjoy life more fully. It causes the Muslim to realize that Allah (God) is the only non-changing reality. He is the Sure Reality and Truth (al-Haqqa).

Throughout their life, everyone wants to be with those who they love, rely on, and are close to. Many of Allah’s blessings and their true meanings can only be found in an environment where true love and friendship exist.

The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to who hearts turn in love, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants, the intellect He has given them, and the blessings He has poured on them.

Hearts, as they mature, come to love whoever is merciful and kind towards them. So how much greater is their love for Him from Whom all kindness springs!

“Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah.” (Quran 2:165)

Hence, faith is first mentioned as a necessary component of achieving Love for Allah (God). It is misplaced when feelings for created things, or beings, causes a diversion from focusing on the Conscious Reality that created all. The Conscious Reality that sustains all. Faith is the decision of the believer to worship that which is unseen and useable in this life.

      

Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah (God) gives to some but not to others. That Allah (God) is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If Allah (God) treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of Allah SWT God's love is defective because the Qur'an says that Allah (God) does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.

The Qur'an does not say that Allah (God) hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.

Let us note some further points about the Quranic concept of Allah (God's) hub.

    * It is clear from the Quranic verses referred to above that the distinguishing marks of those who received Allah (God's) hub are certain qualities or traits -- trust in Allah (God), justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

    * The Qur'an says that those who follow the Prophet receive Allah (God's) hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive Allah SWT (God)'s hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah (God). But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because Allah God has a special love for the Prophet Muhammad (sallallaahu alaihi wasallam) and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.

    * Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah SWT( God) and are not acquired by man on his own. When in numerous places the Qur'an says that Allah  (God) guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of Allah SWT (God) and His love is initiated by Allah (God). This idea comes out especially clearly in the following passage:

          This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, Allah SWT (God) is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)

    * To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus Allah (God’s) love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.

The Coming of the Prophet as the Supreme Act of Divine Love

    "And We have not sent you (O Muhammad) except as an act of love (rahmah) to all the worlds." (21:107)

The love of Allah SWT (God) alluded to here -rahmah- is, as we saw above, Allah (God's) universal love, one that is said in the Qur'an to embrace everything (40:7). Out of this love for His creation (or all the worlds) and in particular all humankind, Allah (God) sent the Prophet Muhammad (sallallaahu alaihi wasallam). This act is the greatest initiative of Allah (God's) universal love: the Qur'an does not describe any other single divine act as "rahmah to all the worlds". The act is a perpetual one: it continues through the words of the Qur'an and the example of the Prophet. People can respond to this divine initiative by opening their hearts to the words of the Qur'an and by following the revelatory example of the Prophet.

If they do so, greater blessings will follow; in particular Allah (God) will receive them in His more special, warmer love - hub or wudda (see Qur'an 3:31; 11:90 which have already been quoted above.)

This act of divine love works to reconcile all humanity with Allah (God) and bind them together in a close relationship of love through the educative and inculcate effect of miraculously chosen words that are still accessible to everybody; and often a relationship built on the basis of proper education is far more secure than one based on a totally incomprehensible mystical belief founded on a myth.

 But man can fall out in sin and when he does so he is like a person in a ditch who needs a rope to hold on to and get out. Often people are not aware that they are in a ditch of sin. But Allah SWT (God) shows His mercy and sends down His revelation, which not only makes people aware of their situation, but also provides a rope to hold on to and get out of that situation. Allah (God) has been so merciful that He has been sending such revelations in all ages and among ALL nations. Our age is the final age in which He has sent the Prophet Muhammad (sallallaahu alaihi Wasallam) as grace to all the worlds. In its nature the coming of the Prophet Muhammad (sallallaahu alaihi Wasallam) is not different from the expressions of divine love through earlier revelations but in its scope it is the greatest such expression.

Suffering does come into the Islamic picture of prophetic work but in the following way: the primary function of the prophets is to point to "the signs of Allah SWT (God)" which enable man to turn to Allah SWT (God); educate him and incline him towards good actions and turn him away from bad ones; and enable him to receive Allah (God's) forgiveness and grace. This is a work that meets resistance from the very people whom the prophets want to lead to their Lord and to their salvation, and as a result the prophets have to struggle and suffer; some of them even had to die for their mission. Their suffering or death is for the sake of others, but it does not by itself lift the burden of people's sins. It is their whole work - teaching and example, of which patient suffering for others is a part - that has the effect of leading people to Allah SWT (God) and to salvation.

In Islam, Allah SWT (God) does not and need not become what He is not - a man - to show His love. Just as a man who loves dogs, cats or horses need not become one of these animals to show his love for them but can in other ways effectively demonstrate to them any amount of his love, so also Allah SWT (God) Almighty can and does show His great love to man without becoming man. Indeed in true love, it is essential, as it is often observed, that both partners maintain their identities. For one partner in love to try to assume the identity of the other is the sign of extreme insecurity such as is not consistent with love and for him to want the other partner to become like himself is not love of the other person but of himself. In the Islamic conception of love between man and Allah SWT (God) the two maintain their identities. Man remains fully man a created being, and Allah SWT (God) remains what He is and the love between them is not worse for that.

In Hadith, where we often find Quranic ideas elaborated, the personal character of the relationship between man and Allah SWT (God) is depicted forcefully in many traditions. For example:

     The Prophet is reported to have said: "The love of Allah (God) for His creatures is seventy times greater than that of a mother for her child".

     "If one goes one step towards Allah (God), Allah SWT (God) comes two steps towards such a one; if one goes walking towards Allah (God), Allah God comes running to him." [so here we see that it's the 'self' that needs to use its free will to take the initiative. This is part of its development and ascends in this existence.]

     When a sinner repents Allah (God) is overjoyed. One tradition likens Allah (God's) joy to that of a man who was traveling alone in a desert on a camel. He sleeps for the night and when he gets up he finds his camel missing. He searches for his beast for hours, during which time the sun warms up the desert and thirst and hunger bring the man close to extinction. Finally, he becomes exhausted and gives up the search; but just then he sees the camel walking towards him with all the water, food and other provisions. The happiness of Allah SWT (God) when a sinner returns to Him is like the happiness of this traveler at the moment when he sees his lost camel (Muslim).

     In another tradition Allah SWT (God) is represented as saying:

          "Nothing brings men near to me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, ).

The Quranic verses and prophetic traditions cited above show -- and there are many, many more such verses and traditions -- that there is no justification in the criticism that the Muslim Allah (God) [and there's only one Reality, Muslims worship the same Allah (God) that is the Allah (God) of Adam A.S. and Abraham A.S..] is a very remote Being, incapable of showing a warm personal love to His creatures.

Ibn al-Qayyim   

                       

Ibn al-Qayyim mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

First, reciting the Qur'an while pondering over its meanings and what is meant by it.

Second:, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to me by performing voluntary deeds until I love him." [Al-Bukhari]

Third: continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefiting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth: remaining away from every cause that comes between the heart and Allah.

These ten causes take the lovers to the station of true love and bring them to their Beloved.

         

................As Allah informs us, loneliness and a lack of friendship are specific to Hell:

    He did not believe in Allah the Magnificent, nor did he urge the feeding of the poor. Therefore, here today he has no friend. (Surat al-Haqqa, 33-35)

Every believer who loves and respects Allah and who strives to please Him, enriches the world with goodness. Whoever loves Allah also loves His creations, feels compassion and mercy for them, and wants to protect them by bringing more goodness and beauty into the world. Allah’s messengers, the most excellent and moral people in the world, always invited their people toward love and closeness to each other and to Allah.

The true source of love in the believers’ hearts is their profound love of Allah. Believers love Allah greatly and, at every moment, strive to gain His love and good pleasure.

We need to work together and harder to nurture the soul of each individual and spread the message of peace, understanding, and love. The world cannot exist without these. We should cherish each other and help regenerate the world with care and kindness instead of war and destruction.  "What we do for ourselves dies with us. What we do for others and the world remains and is immortal."

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,

And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying don’t forget to make dua for me...

Love must be translated in action

Islam teaches Muslims to uphold and spread peace in this world and to proclaim that peacemaking is a natural aspiration and the supreme object of human life. We are also urged to extend the scope of this teaching to others to the best of our capabilities.

We need to work together to nurture the soul of each individual and spread the message of peace, understanding,love. The world cannot exist without these. We should cherish each other and help regenerate the w and orld with care and kindness instead of war and destruction.  "What we do for ourselves dies with us. What we do for others and the world remains and is immortal."

Love must be translated in action, attitude and behavior; otherwise it is just a word without meaning. Similarly Allah's love is translated in His attributes of forgiving, compassion and mercy. Look around and you will find that Allah's mercy is spread all around. "Bismillaher -Rahman-Rahim" means "In the name of Allah the Most Merciful, the Most Compassionate." The words are AR-RaHMan and AR-RaHeeM. AR represents the article AL, meaning "the". The root word is RHM, which may be read as RaHiMa or RaHaMa, means mercy. Allah does not use two identical words next to each other unless there is a difference in their meaning.

Allah is Ar-RaHeeM for all humankind irrespective of their belief in Allah and their character whether they believe in Allah or not; whether they are good-doers or evil-doers; they all obtain their sustenance from Allah. Many evil people are very rich because Allah decided to give them all the wealth and good things of this life; this is because Allah is Ar-RaHeeM. Allah is also Ar-Rahman for the believers in Him; they are good-doers. They receive special blessings from Allah, that is, happiness and contentment in this life and reward in the hereafter.

Allah, subhanahu WA Ta’aala, is the creator of mankind and therefore knows his nature more intricately than mankind himself. Allah, subhanahu WA Ta’aala, has therefore chosen for us a religion best suited to the nature of mankind, a religion that goes neither to the extremes of hardship nor of laxity, but instead provides a middle path; in other words, a religion of ease. Allah, subhanahu WA Ta’aala, said;

"Allah intends for you ease, and does not want to make things difficult for you" [2:185]; and "Allah does not want to place you in difficulty" [5:6].

Such easiness is well explained in the hadith reported by Abu Hurairah, radiyallaahu 'anhu, that the Prophet, sallallaahu 'alayhi Wasallam, said, "Religion is easy..." [Bukhari], he also said; "The best of your religion, is the easiest." [Ahmad]

The easiness of this religion was put into practice by the best of humanity, the one who came to deliver the message, as Allah, subhanahu WA Ta’aala, said;

"Verily there has come unto you a Messenger from amongst yourselves, it grieves him that you should suffer any difficulty, he is anxious for you, for the believers he is full of pity and merciful" [10:128]

This understanding is clarified in a hadith in which the Prophet, sallallaahu 'alayhi Wasallam, said; "… Allah did not send me to be harsh, or cause harm, but He sent me to teach and make things easy" [Muslim]. This understanding is further implemented by the mercy sent to mankind, Muhammad, sallallaahu 'alayhi Wasallam, in the hadith reported by his noble and pure wife, 'Aisha, radiyallaahu 'anha, who said; "Whenever the Prophet, sallallaahu 'alayhi Wasallam, has a choice between two matters, he would choose the easiest, unless it is sinful (act)" [Bukhari].

The purpose of Islam is to save humankind from the anguish of this world and the world to come. Therefore the Prophet's mission was to establish justice and peace on earth and to offer guidance for salvation in the Hereafter. For all of this his method was nonviolence, because he was created Rahmatan lil-`alamin as a Mercy to the Worlds.

His love for humankind historically proves the truth of his way. At the beginning of his prophet hood he went to Taif to call the people towards Allah, and people threw stones at him mercilessly and hurt him severely. The angels came to him and sought his order to punish the people of Taif, but the Mercy to the Worlds refused them, and prayed to Allah for the good of those who hurt him.

Mankind is one single nation

The Prophet taught the people to love Allah and to love human beings. He taught them to love even their oppressors. It is known from the hadith that the Prophet used to pray for the good of his Ummah with tears, every day after each of the five obligatory prayers. Even at the time of his death the Prophet wept for his Ummah. And according to Islam all human beings from his time to the last day of the world are the Ummah of Hadrat Muhammad. Sallallaahu `alayhi Wasallam The Qur'an declares (2:213): "Mankind is one single nation." The Holy Prophet's life was a symbol of love and nonviolence. He was the first among all to protect others' rights.

The ultimate intention is to avoid unnecessary conflicts and to build peace among communities.
Prophet Muhammad Sallallaahu `alayhi Wasallam said: "Anyone who is not kindly disposed toward younger people and does not honor his elders does not belong to my community." In its wider sense for the cause of social harmony, irrespective of religion, language, and race, the Prophet said, "Allah (God) never shows mercy to a person who does not show mercy to others." The Qur'an says, "Help one another in righteousness and piety, but do not help one another in sin and rancor (5.2)." The Prophet said, "The Muslim is a person who does no harm to anyone close to him, either with his hand or with his tongue."

We need to focus on our spirituality. We also need to humble our self and try and break our ego’s
And this is advice to me first, then to you all: one thing that we can try to do is to have Husn -e-Zhan (good opinion) of people and not a Soo-e-Zhan (bad opinion) of people. Our Master Prophet (Sallallaahu `alayhi Wasallam) had the best opinion of people.

Allah SWT ( God) please forgive all the bad thing that I’ve and all Muslims ever done knowingly and  Islam teaches Muslims to uphold and spread peace in this world and to proclaim that peacemaking is a natural aspiration and the supreme object of human life. We are also urged to extend the scope of this teaching to others to the best of our capabilities.

We need to work together and harder to nurture the soul of each individual and spread the message of peace, understanding, and love. The world cannot exist without these. We should cherish each other and help regenerate the world with care and kindness instead of war and destruction.  "What we do for ourselves dies with us. What we do for others and the world remains and is immortal."

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying don’t forget to make dua for me...

              And no writer but they will perish
             Though time will keep what they wrote

            So do not write anything with your hand except
           That which will please you on the day of resurrection
           We realize or not. Please spread the light to all Muhammad Ummah...

Islam Commands Muslims to Practice

..............He who "does what is beautiful"................

"Perfection" or "Excellence:-The concept of Ihsan means that a Muslim is a responsible person and a person of quality where he does things in a very good manner, in a complete sense, in a nice and tasteful way and is never satisfied with anything other than a quality job in all that he/she does, motivated by realizing that Allah prescribed Ihsan to everything and to all deeds.

Muslims can be categorized as:

    * People of Iman – those who are good at faith but not good at Islamic deeds.

    * People of Islam – those who are good at Islamic deeds but not good in Islamic faith.

    * People of Ihsan – those who are good both in Islamic faith and deeds.


The term “amalan” in its selected form as mentioned in Surat Al-Mulk ayat no 2 implies any kind of deeds. It is not just the religious deeds (ibadah), but also all that we do which is lawful. It should be done according to the concept of Ihsan and we should exert our efforts to live up according to its implications. The way we look and dress, the way we eat, the way we sleep, our work, our profession, our da’wah, teaching and learning, our relationship with our family, relatives, neighbour, and with others in general – Ihsan should be observed and practiced in all these actions. These actions and good deeds can be considered as ibadah
The word "Ihsan" in Arabic is a derivative of the verb "ahsana," which means doing things better. Thus the literal linguistic meaning of Ihsan is doing the best, which is doing what God commanded us to do.

Ihsan is the highest of the three levels of faith and the closest to God. It is to worship Allah as if you are seeing Him. While you do not see Him, He truly sees you. Then, Ihsan means that a Muhsen is sure that Allah is seeing him/her in everything he/she says or does. Therefore, a Muhsen does his/her best to say and do only what pleases God and conforms to His commands. This is the level of righteousness, the level of perfection, the level of doing and saying the ultimate good, the level of Ihsan.

Abu Ya’ la Shad dad ibn Aus, radiyallaahu ‘anhu, reported that the Messenger of Allah, sallallaahu ‘alayhi Wasallam, said:

    “Verily, Allah has enjoined excellence (ihsan) with regard to everything. So, when you kill, kill in a good way; when you slaughter, slaughter in a good way; so every one of you should sharpen his knife, and let the slaughtered animal die comfortably.”

[Muslim]

On the authority of Omer Bin Al-Khattab, the second Caliph (may Allah be pleased with him) who said:
        One day while we were sitting with the Messenger of Allah (i.e. Prophet Muhammad, Sallallaahu Alaihi Wasallam), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet (Prophet Sallallaahu Alaihi Wasallam). Resting his knees against his (the Prophet's) and placing the palms of his hands on his thighs, he said:

O Muhammad, tell me about Islam.

The Messenger of Allah (May the blessings and peace of Allah be upon him) said: Islam is to testify that there is no god but Allah and Muhammad is the Messenger of Allah,

to perform the prayers,

to pay the Zakat(. Often rendered as alms-tax or poor due, it is a tax levied on a man’s wealth and distributed among the poor.) 

To fast in Ramadan, and

To make the pilgrimage to the House (Mosque (KABA) in Makkah), only if you are able to do so once in a life time
.

He said: You have spoken rightly, and we were amazed at him asking him (the Prophet Sallallaahu Alaihi Wasallam) and saying that he had spoken rightly.

He said: Then, tell me about Iman. (Iman is generally rendered as religious belief or faith. However, being a fundamental term in Islam, the Arabic word has been retained.)

He (the Prophet Sallallaahu Alaihi Wasallam) said: It is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in divine destiny, both the good and the evil thereof.

He said: You have spoken rightly.

He said: Then, tell me about Ihsan. (. In this context, the word ihsan has a special religious significance and any single rendering of it would be inadequate. Dictionary meaning for ihsan includes right actions, goodness, charity, sincerity, and the like. The root also means to master or be proficient at,)

He (the Prophet Sallallaahu Alaihi Wasallam) said: It is to worship Allah as if you are seeing him, and while you see Him not yet truly He sees you.

He said: Then, tell me about the hour.(of the Day of Judgment.)
He (the Prophet Sallallaahu Alaihi Wasallam) said: The one questioned about it knows no better than the questioner. He said: Then, tell me about its signs.

He (the Prophet Sallallaahu Alaihi Wasallam) said: That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsmen competing in constructing lofty buildings.
Then, he took himself off and I stayed for some time. Then he (Prophet Sallallaahu Alaihi Wasallam) said: O Omer, do you know who the questioner was? I said: Allah and His Messenger know better. He said: It was Jibril (Gabriel), who came to you to teach you your religion.

The Messenger of Allah (Sallallaahu Alaihi Wasallam) told the truth.
   Hadith Imam Muslim...


Ihsan is a comprehensive concept. It denotes doing things completely, nicely and in a tasteful manner. It comprises four components:

  
    Sincerity (Ikhlas)
    Completeness
    Tastefulness (doing things in a nice manner), and
    Correctness: (doing things in the right way).

This concept is translated by commentators and interpreters as Excellence. Being a comprehensive concept, the term Ihsan cannot be translated word for word because there is no word in the English language that gives its exact meaning. Therefore, it is better to use it as it is.

Islam commands Muslims to practice and apply Ihsan in all that they do – hence it is an obligation (wajib).

It has been mentioned in the Qur’an as well. Allah the Almighty says:

“Verily, Allah enjoins Justice, and Ihsan and giving help to kith and kin…”

[Surah Al-Nahl (16): ayat 90]

In Surah Al-Mulk (67), ayat 2 this concept is mentioned as one of two main purposes of human creation, Allah the Almighty says: “The One Who created death and life so that He may test you which of you are best of conduct.”

simplicity and abstinence
Once, the Sahabas (R.A.) were discussing some worldly aspects. Rasulullah (Sallallaahu Alaihi Wasallam) addressed them and said: “Will you not listen? Will you not listen? Will you not listen? Verily simplicity is a part of Iman. Verily simplicity is a part of Iman. Verily simplicity is a part of Iman”.

The lesson of simplicity and abstinence was so deeply entrenched in the hearts of the Sahabas (R.A.) that despite the fact that some of them owned much wealth, they lived a life of complete simplicity, spending their wealth on others and in the other avenues of Deen. Once, Hazrat Umar (R.A.) was partaking of his meal. Hafs bin Abul’As was sitting with him but not eating. Hazrat Umar (R.A.) enquired as to why he was not partaking of the food. He excused himself by saying that the food was very coarse and difficult to eat. He will return to his abode and eat the more luxurious food that was prepared for him. Upon this Hazrat Umar remarked: “Do you think that I am unable to give the command that a sheep be slaughtered for me, be skinned (and cooked); that flour be finely sieved and thinly baked breads be prepared there from; that raisins be mixed with butter-fat and water and mixed to a fine texture (a kind of desert eaten in those days)?” Hearing this Hazrat Hafs (R.A.) replied: “I see that you are acquainted with the luxuries of life?” Hazrat Umar (R. A.) remarked: “Yes! Had it not been for the fear that some of my good deeds would be decreased on the Day of Judgment, I would have joined you in your easy living”
While emulating the example of the Sahabas (R.A.) in its entirety is not an easy task, nor are we capable of doing so, we nevertheless must always keep in mind the abstinence in their lives. This will help to bring some degree of simplicity in our lives.

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying don’t forget to make dua for me...

For those who are more ambitious to be closer to Allah swt (God)

We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. [Al-Hujurat: 14].
Need to reach a higher level of faith than Islam.  This level is more theoretical than the first level of Islam. In the first level, Islam, a person is saved by worshipping Allah ( God) through actions.
Iman is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in divine destiny, both the good and the evil thereof.
Need to reach a higher level of faith than Islam, which is Iman.

For those who are more ambitious to be closer to Allah (God), and to gain a higher level of his rewards, they need to reach a higher level of faith than Islam, which is Iman.

Iman, more faith is needed. A deeper degree of acknowledgement is required. This includes a belief in Allah (God) and what He said. He informed us in His Book, the Holy Qur'an, that He has angels, He sent previous Books to humanity, delivered through previous messengers.

Thus, a person reaching Iman (a Mu_min) believes that not only Allah (God) exists but He is capable of doing anything He wants. A Mu_min believes in everything God told in the Holy Qur'an. He/she believes that there are other intelligent creations of God than human beings, particularly angels. Among these are Jibril (Gabriel, the medium between God and His human messengers), Mikhail (Michael, the angel of sustenance), Azrail (angel of death), Israfil (angel of the Trumpet), Radhwan (custodian of Paradise), Malik (custodian of the Hellfire), Raqeeb and 'Ateed (the angels who keep records for our good deeds and bad deeds), and Nakir, and Nakir (the angels who question a human being briefly after death). A Mu_min is a person who believes that these angels exist and we are affected by them.

There are three levels of faith a person can attain. The first level is Islam. Prophet Muhammad, (sallallaahu alayhi WA sallam). Explained it as observing the five major obligations (the adhering to which creates an Islamic structure, as these obligations constitute the pillars of Islam's structure). Every child is born knowing that his or her Lord is Only One, Allah, regardless of what faith his or her parents may practice. But just because a child is born with this fitra, or natural belief, does not necessarily mean that the child will grow up to be what truly makes a person Muslim, which is ones iman. A Muslim must have belief and iman in the following:

1) One must belief in Allah as One Allah (God) without any partners and without denying His Names and Attributes and without directing any form of worship to any other than Allah.

2) One must believe in all of Allah’s noble angels without doubt and without associating any non-Islamic belief regarding them, such as them being females or human-like.

3) To be considered a believer, one must have faith in all of Allah’s chosen messengers and prophets, named and unnamed without attributing to them any falsehoods or flaws.

4) One must have faith in the Divine Scriptures, but taking only the Quran as the one true guidance, preserved by Allah for all of eternity and for all of mankind.

5) One of the most important beliefs, which illustrate the purpose of life, is the belief in the Hereafter without denying any of the events told in the Quran or by the Prophet (sallallaahu alayhi wa sallam).

6) Finally, one must believe in Divine Preordainment, more commonly known as fate or destiny. One must believe that Allah has knowledge of the future and that everything has been preordained with its due measure.

When a person accepts the above beliefs with his heart and affirms it with his tongue, he is considered as one who has iman. Iman requires acknowledgement of these beliefs through action. The Quran constantly connects ones iman with ones deeds in the phrase, Inna ladhina amanu wa amilusalihaat, which translates to those who believe and do good deeds. It is the actions a person chooses to do that both increase the iman and act as evidence of ones iman or decreases it and proves the weakness of the iman.

There are three main causes for the decrease in ones iman. A persons iman is sure to take a fall when he loses certainty in the above six beliefs. These beliefs when properly settled into the heart play an important role in a believer’s life. When a person says, performs, or believes something, which is Islamic’ ally known as kufr (disbelief), their iman will be affected in a very negative way. And the final reasons for the down fall of iman is performing any type of shirk. These three things all lead to sin, which is what prevents the iman from increasing.

It is a duty of every Muslim to keep his or her iman in check. This means one must constantly guard his or her iman and observe whether it has increased or decreased and for what causes. If it has decreased, one must work to increase it before it falls low enough to destroy the heart. There are many ways to increases ones iman and it involves increasing in righteous deeds and refraining from sins, as well as staying away from sinful activities and people who encourage such activities.

The Holy Prophet (sallallaahu alayhi WA sallam) said, Iman wears out in ones heart just as the clothes (one wears) wears out. Therefore, ask Allah to renew iman in your hearts. Unfortunately, iman will not increase by only making dua and asking Allah to increase it, but it also takes effort from the believer. Allah states:

Lo! Allah does not change the condition of a people until they (first) change that which is in their hearts. (Surat ar-Rad 13:11)

In His commands, Allah Almighty says,

The Bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. [Al-Hujurat: 14].

Based on this, scholars consider Iman as the inward deeds, while Islam is the outward actions. This is because Iman principally is the belief instilled in one's heart and Islam is to submit one's senses to it. 

Therefore, the true Muslim is not reluctant in submitting himself in humiliation to Allah obeying His commands, hastening to fulfill the obligations of Islam, abandoning its prohibitions and believing that what Allah commanded us to do is in our best interest and what He prohibited entails evil.  

Iman includes verbal deeds, actions and strong belief: the heart and tongue admit with faith while the heart and senses work for it. Verbal deeds include remembering Allah [Dhikr], reading Qur'an, supplicating Allah, enjoining what is good and urging others to do it, forbidding what is evil and warning others against it, teaching and guiding those who go astray to the right path, sending or answering back greetings and the like
A Mu_min believes that this life is a test, in which all our deeds and activities are recorded by angels. We will be held accountable for the entire test when we meet our Creator in the Day of Judgment. So, the belief in the Last Day is an acknowledgement of accountability and reckoning. It is an incentive for people to do well in this life in order to be rewarded in Paradise, and a warning against doing bad in order to avoid punishment in the Hellfire.

Finally, a Mu_min believes in Al-Qada wal Qadar, or divine destiny, both the good and the evil thereof. This is a belief in the ability of Allah, praise to him, to predict our behavior.

And remember this blessed is he who speaks a kindness;
Thrice blessed is he who repeats it.

…….True servants of the Most Merciful Allah….

The true servants of the Most Merciful are those who behave gently and with humility on earth, and whenever the foolish quarrel with them, they reply with [words of] peace.’
(Al-Furqan 25: 63)

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

The most generous is he who fulfills that which Allah (SWT) has deemed obligatory upon him.

Has somebody gone out of his or her way to do something special for you? Did you like it?

 How about doing it for others.

The Prophet (sallallaahu alayhi wa sallam) said:” Unquestionably, in the body there is a lump of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.” [Bukhari and Muslim] Countless scholars of Islam have dedicated books upon books to reformation and purification of the heart because it is the key to success or destruction. Just as doctors today tell us that having a healthy heart is the key to having a healthy body, the Prophet (sallallaahu alayhi wa sallam) conveys to us that having a good heart is the key to righteousness. Anas (radiyallaahu anhu) narrated that asking for a firm and obedient heart was one of the constant Supplications of the Prophet (alayhi wa salaam); and one narration from Umm Salamah (radiyallaahu anha) states that this was the Du’aa he made the most. This du’aa is:” Allahumma ya Muqallib al Quloob thabbit qalbi ‘alaa Deenik,” “O Turner of the hearts, make my heart firm upon Your Religion.”

   Allah (SWT), the Wise, has said in the Noble Qur'an: "Then as for him who gives away and guards (against evil), and accepts the best, we will facilitate for him the easy end." Surat ul Layl (92:5-7)

The Noble Prophet Muhammad (sallallaahu alayhi wa sallam) said: "Nothing shall ensure the welfare (and interests) of your religion except generosity and good disposition."

The Noble Prophet Muhammad (sallallaahu alayhi WA sallam) said: "The most generous is he who fulfills that which Allah (SWT) has deemed obligatory upon him."

Jabber ibn Abdullah Ansari narrated the Noble Prophet Muhammad (sallallaahu alayhi WA sallam) never disappointed anyone who asked for his help.

Whenever the Noble Prophet Muhammad (sallallaahu alayhi wa sallam) received anything, he did not sit in peace until it was finished. Umm al-Muminin Umm Salamah, reported that one day the Noble Prophet Muhammad (sallallaahu alayhi WA sallam) came home looking disturbed. She asked him what the matter was. The Noble Prophet Muhammad (saw) replied that the seven dinars he had received the day before had remained on the bed until evening and had not been distributed. He did not rest until they were given away.

There are many, many ways to be generous, reaping the personal benefits of generosity while helping others. Among these are:

  Brothers and sisters give generously–.

Helping someone in need may take just a few minutes but will pay big dividends.

Small or elderly shoppers often have difficulty reaching items on upper shelves or carrying large items.

Offer a hand to help. Those shopping with small children have similar difficulties and will appreciate a helping hand.

     Skills that come easily to you may be very difficult for someone you know.

Dealing with shopping/filling forms may be routine for you, but overwhelming to others.

   

Generously Show Appreciation – Taking positive action to appreciate those who have made a positive impact on your life has been shown to be a very effective way to increase one's happiness. Write a letter of appreciation and personally deliver it.

     Random Acts of Kindness – Set a personal goal of doing one act of kindness each day, whenever the opportunity presents itself.

 Setting this intention will keep your subconscious on the lookout for opportunities.

     Generosity with Love – Love is an inexhaustible resource available to everyone. Expressing love for other people, even strangers, can be as simple as freely offering smiles and accepting others as worthwhile human beings regardless of differences in appearance, beliefs, and behaviors.

Kindness: with words.

The words you say mean nothing, it is the way you say them means everything.

"The six most important words: I admit I made a mistake.

The five most important words: You did a good job.

The four most important words: What is YOUR opinion?

The three most important words: If you please.

The two most important words: Thank You.

The one most important word: We. The least important word: I.”

Greater happiness is easily and quickly available by simple and inexpensive acts of being generous and kind. Devoting a week of personal growth to generosity and kindness will provide a week of greater happiness while also being helpful to others.

........learn this du’aa.......

"Oh Allah, you are my Lord, there is no God besides You. You created me, and I am your slave, and I am trying to keep to the covenant and my

 Promise as much as I can. I seek refuge in you from the evil I have done. I acknowledge before you all your favour upon me, and I acknowledge all of my sins. So forgive me, for there is none who can forgive sins besides you." Amen.

This is a du’aa of the Prophet (sallallaahu alayhi WA sallam), known as the best du’aa for seeking forgiveness.

Whoever says it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of

Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.

Sahih Al-Bukhari.

And remember this blessed is he who speaks a kindness;

Thrice blessed is he who repeats it.

…….True servants of the Most Merciful Allah….

The true servants of the Most Merciful are those who behave gently and with humility on earth, and whenever the foolish quarrel with them, they reply with [words of] peace.’

(Al-Furqan 25: 63)

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,

And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying don’t forget to make dua for me...

Why some people say Ameen loudly or silently?

In the name of Allah, Most Compassionate, Most Merciful

Why some people say Ameen loudly or silently?

Does it matter?

What is the hadith?

 Meaning of Ameen:

 It can be many things

Verily", "Truly", "So be it", and "Let it be”.” I agree," or "Well said."

Since there's no mention of the use of the term "Ameen" in the Quran, it shouldn't be used.  It's true that the Quran does not say anything about it.  But at the same time, the simple ideology of 'Ameen' is not against the values of the Quran.  On the contrary, it's much in accordance with it.

It is not part of the Qur’an by general agreement, but it is a Sunnah to conclude the Surah with it per his statement (upon him blessings and peace): “Jib reel taught me to say Ameen once I finished reciting the Fatiha”

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) ascended the minbar and said: “Ameen, Ameen, Ameen.” It was said: ‘O Messenger of Allah, you ascended the member and said, ‘Ameen, Ameen, and Ameen.” He said: “Jib reel (peace be upon him) came to me and said: ‘If Ramadan comes and a person is not forgiven, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen. He said: ‘O Muhammad, if both or one of a person’s parents are alive and he does not honour them and he dies, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen. He said: ‘If you are mentioned in a person’s presence and he does not send blessings upon you and he dies, he will enter Hell and Allah will cast him far away. Say Ameen.’ So I said Ameen.”

Ameen should be said whenever one reads Surah Fatiha and also when one hears another person read it.

Imam Bukhari (RA) has narrated on the authority of Abu Hurairah (RA) that Rasulullah (sallallaahu alaihi wa-sallam) said

“When a person says Ameen the angels also say Ameen and if his Ameen coincides with the Ameen of the angels his previous sins will be forgiven”

(Sahih Al Bukhari Hadith No.781)

In the narration of Muslim it is stated

“When the recite Ameen then say Ameen….”

The first Hadith shows that Ameen should be said when reciting Surah Fatiha whether in Salah or not and the second one shows that Ameen should be said when hearing the Surah whether in Salah or not.

The meaning of Ameen is “O Allah accept!” so whenever Surah Fatiha is recited or heard Ameen should be said, also during duas Ameen should be said with conviction.

“Jib reel taught me to say Ameen at the end of Fatiha and he said it is like the seal for a letter”

The word said after prayers having the meaning “so be it”, “accept our prayers”, “it is extremely true”. It is especially said after the Fatiha in prayers. It is one of the words accepted as verbal-noun verbs in Arabic. The word is considered to be in Hebrew. Because, Jews and Christians who use that word as “amen” express that word originates from the Syriac word “Amin”. Although that word is recited in prayers, it is known that it does not take place in Qur’an. The Prophet (sallallaahu alaihi WA salaam) has especially commended to say “amen” after the recitation of Surah Al-Fatiha. As follows: “You say “Ameen” after the prayer- leader finishes the Fatiha and says Ameen. If a person’s saying “Ameen” at that time coincides with the angels’ saying “Ameen”, his previous sins are forgiven.” (Muslim),

Saying “Ameen” after the recitation of Al-Fatiha

Should the congregation say “Amen” silently or loudly after the prayer-leader recites the Al-Fatiha?

Angel's saying, 'Ameen'

The Prophet (sallallaahu alaihi wa-sallam) said, 'The Dua of a person for his Muslim brother in his absence will be answered. At his head there is an angel, and every time he prays for him for something good, the angel who has been appointed to be with him, says, 'Ameen, may you have likewise.'

    In light of this Hadith, two kinds of people achieve the merit of the Angel's saying, 'Ameen' First are those absent Muslims for whom the supplication is performed because the Angel says, 'Ameen' for such a supplication, which means, 'O Allah, accept this Dua for the absent Muslim.' The second category of people contains those people who supplicate for the absent Muslims because the Angel says, 'and for you too' after, 'Ameen,' meaning may Allah grant you the same.

The excellence of supplicating for the absent Muslims is mentioned in this Hadith. This merit will be achieved even if one were to supplicate for a group of Muslims. Also, if one supplicates for the whole Muslim Ummah, he will have achieved the same advantage, as is known from the apparent meaning of the Hadith.

What are the practices of the Messenger of Allah in that issue?

 …. We were ordered to say “Ameen”…...

The Prophet (sallallaahu alaihi WA salaam) especially ordered to say “amen” after the recitation of Al-Fatiha in the prayer.

As follows: “You say “amen” after the prayer- leader finishes the Fatiha and says amen. When the imam says Amen, the one who’s Amen coincides with the Amen of angels; his previous wrong actions are forgiven. (Muslim)... 

According to those hadiths, saying “amen” after the Fatiha in prayers is a Sunnah (acts and deeds of the Prophet Muhammad (sallallaahu alaihi WA salaam). it is Sunnah for the prayer-leader and the congregation to say “amen” silently; and according to Imam Shafi’ and Ahmad b. Hanbal, it is a Sunnah to say it loudly with the prayer-leader.

 True servants of the Most Merciful Allah

The true servants of the Most Merciful are those who behave gently and with humility on earth, and whenever the foolish quarrel with them, they reply with [words of] peace.’

(Al-Furqan 25: 63)

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,

And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying don’t forget to make dua for me...