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Ihsan in islam pdf torrent

Опубликовано 06.12.2021, автор: Vonris

ihsan in islam pdf torrent

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In summary, this statement tells us that all things proceed from a single, unified Will and Command-God's. He is our Protector, and let the believers put their trust in God. On the one hand, God asks us to believe that He is infinitely loving, perfectly just, and endlessly merciful and compassionate. How are we to make sense out of this? If we put ourselves into the mind ofa person who has just passed through some horrendous personal calamity, his thinking might be something like the following: "Where was God while all this was happening to me, and how could He have let it happen?

I'm not a really bad person, so why would God do this to me? The trust he formerly felt in the goodness, stability and predictability of life-of God Himself-has been shattered. Hence, when calamities come, people who think like this either lose their faith or become so angry and bitter toward God that they stop having any dealings with Him. God is not our servant or nursemaid, to give us whatever we want whenever we ask for it.

His attributes, His Will and His divine plan are perfect. And the individual destiny of each one of us is inseparably connected to and interwoven with the whole of this immense cosmic plan. For example, if everything suddenly ceased to exist except God Himself, would God have changed as a result? Obviously not, for He is God, the masterless Master of all creation.

Consequently, created things can never be taken as the measure or criterion of God and His workings. No matter what calamities may occur in some parts of the earth or to individual people, God remains as He always was, and He will continue to be so for all eternity. From this, it becomes clear that the two negative 'conclusions' mentioned above-that either God does not exist or, if He does, He is indifferent to human pain-are incorrect.

The existence of creation proves that a Creator must exist. If, in the operation of these laws, something happens that hurts one of His servants, it does not negate God's existence, power or His infinite goodness in the least. As for the existence of evil, it is an integral part of the divine plan. The All-Wise, All-Knowing Lord made Satan as a test for His servants, permitting him to carry on his mischievous activities without hindrance. And while God has promised that Satan will never be given power over His sincere, obedient servants,38 a great many people-perhaps today more than ever-respond to his call.

But even though God may permit those who choose evil to flourish for a while, the divine judgment and punishment must fall upon them as a result, either in this life or in the Hereafter, or both. The problem for us, when faced with calamities, lies in the fact that we know that it is God who permitted our suffering.

Consequently, if we allow bitterness and resentment to rule our inner state, we often end up blaming Him for our troubles. At the same time, in our helplessness, we're obliged to recognize that, as He brought our affliction upon us, He is the only One who can remove it. Moreover, He is also the One who helps, supports and comforts us throughout it. Therefore, coming to terms with reality requires that we recognize, first, that God Almighty is the sole arranger of our lives; second, that life is made up of tests; and third, that every test is arranged by divine wisdom.

But it's also important to understand that tests consist not only of suffering and difficulties. In actuality, they consist of everything in our lives. As God says, It is He who has made you stewards on the earth and has raised some of you in ranks above others, in order to test you in what He has given you. And our Lord is looking to see what we do with His manifold favors or with the searing pain that He sends us.

Or do you suppose that you will enter Paradise while God does not know those among you who strive or know the patient? Nonetheless, our trust in God gives us the certainty that this test must be useful and beneficial for us in some way or the other. The first is to remove from us the burden of some of our sins, the filth which has accumulated on our hearts during this life.

For none of us can enter Paradise and come into the Divine Presence with the dirt of this life upon us; in order to come to our Lord, we must be clean. Being successful in passing tests requires two things: unending patience and deep, unwavering trust in God. When difficulties come, anger, resentment, bitterness and complaints can only add to our problems. What helps is surrendering instead of fighting, and exercising firmness, patience, steadfastness and self-control.

What brings consolation is remembering and crying out to the very One who sent us this difficulty-who is also the only One who is able to take it away. Because our vision is limited, we're seldom able to see the divine wisdom in a calamity at the time it strikes us or those we love, whose tests we share. But perhaps years later, we may be able to realize the good that it brought us, terrible though it seemed at the time. At the very least, on the Day of Judgment, we will come to know the blessing of that calamity, as it took away from us the burden of many of our sins and raised us to a high rank in the Divine Presence.

So we do whatever seems right to us at the time, sometimes getting our way and achieving our goals, and at other times making this, that or the other mistake with our lives. Rarely are we sufficiently surrendered to trust God's choices for us to be correct rather than our own, often wrong ones. Islam is often accused of encouraging fatalism or passiveness. Passiveness is not part of the Islamic way; rather, acceptance and surrender are.

Instead, He will reward it and bring us through our test in safety. In short, we have trust in Him as our Lord to do what is best for us. That is surely easy for God, in order that you may not grieve over what has passed you by nor exult over what has been given to you. Due to it, even under the most difficult tests, the convinced Muslim's trust and reliance upon God rarely falls apart, and prohibited 'props' such as alcohol or drugs, or the awful sin of taking one's own life, are seldom resorted to.

Surely God is with the patient. And We shall certainly test you with something of fear and hunger and loss of wealth and lives and fruits. But give good news to the patient-those who, when a calamity strikes them, say, «Surely we belong to God and to Him we shall return. And whoever trusts in God, He will be sufficient for Him. And the answer is, firstly, through the acts of worship prescribed by God. However, we've seen that God doesn't need anything from any of His creation, and He certainly doesn't need our worship, praise or glorification.

We worship Him because, as our Lord, He is entitled to our worship, which is the sign of our submission, obedience and love for Him. God has ordered Muslims to worship Him by means of the following prescribed acts: 1.

However, if there is no deity except God, it follows that no one else can possibly be worthy of our worship. Our service, obedience and devotion are the right of our Creator alone. Therefore, the first part of the Declaration of Faith is a statement of two things: our belief in God's Oneness, and His sole, unconditional right to be acknowledged as the Lord.

But salat is not a 'prayer' in the usual sense of the word. Rather, it is a brief worship service, observed five times a day, for the remembrance and glorification of God Most High. During this worship, we stand and recite passages from the Holy Qur'an, and glorify and praise God as we bow, prostrate and kneel before Him.

We begin our day with salat at dawn, the time when the world is awakening from the night's sleep. Noontime, when we've finished with the morning's activities and generally take a break for lunch or a seista,43 is the time of the second salat. Sunset, when the day's activities are finished and night is approaching, is the time of the fourth salat.

The fifth is observed during the night. It should be noted that the timing of each salat is not a fixed moment, such as or Although it's most excellent to pray early in the time period, we can pray at any time during it. In Muslim countries, the call to prayer adhan from mosques informs worshipers that the time of a prayer has begun and that the congregational salat will shortly be observed in the mosque.

What does observing salat this often do for Muslims? The answer is, it keeps us connected to God and helps us to maintain a close relationship with Him. Regular salat also helps us keep away from evil and temptation, fosters strong personal discipline, and assists in the cleaning of our hearts, as God advises: Seek help in patience and prayer, although that is surely difficult except for the humble-those who believe that they will certainly meet their Lord and that they will return to Him.

It therefore follows that we must think of Him and turn to Him again and again throughout the day and night, glorifying Him, thanking Him, and asking for forgiveness, help, support and all our needs from Him. Those who are patient, seeking the Face of their Lord, and are regular in salat, and spend [in charity] out of what We provide for them secretly and openly, and turn away evil with good theirs will be the reward of the [Eternal] Home.

And give good news to the humble, those whose hearts feel fear when God is mentioned, and those who are patient with whatever befalls them, and those who are regular in salat and spend [in charity] out of what We have provided them. And God knows whatsoever you do. Especially precious is salat in the small hours of the night while others are asleep, the time when we are nearest to our Most Merciful Lord.

There should be no trace of urine, stool or any other filth on our body or clothing. The spot where we pray should also be clean, and we can cover it with a cloth, mat or rug. A brief washing wudu is carried out before praying more about this on page Women should be completely covered, excepting their faces and hands. I shall respond to you" There are no limitations on the times and occasions of such prayers.

Another specially favored occasion for supplication or du'a is during prostration in saiat. Prostration is the most humble posture we can assume in front of our Creator and the one that brings us nearest to Him. We can speak to Him in any language, at any suitable time and occasion,46 with the certainty that He hears and responds.

And when My servants ask you [Muhammad] about Me, I am surely near. I respond to the call of the supplicator when he calls Me. So let them respond to Me and let them believe in Me, in order that they may be rightly-guided.

In such a case, we can be sure that it is not because our Most Merciful Lord has ignored us or rejected our request. However, women are temporarily exempted from praying during menstruation and the period of bleeding following childbirth; the prayers missed at such times are not to be made up later. If one is ill or incapacitated, it is permissible to observe salat sitting, standing or lying down, and to replace the washing preceding prayer wudu with a dry cleansing tayammum.

Then, if one is traveling, prayers can be shortened and combined-that is, a four-rakat prayer is abbreviated to two rakats and two consecutive prayers are performed immediately one after the other. Since salat is obligatory when its time arrives, Muslims tend to be quite resourceful in finding places for observing their prayers.

Hence, even in this country, it's no longer unusual to see Muslims praying in outdoor places or in offices, schools, hospitals, airports or aircraft. The obligation of zakat is so important that God mentions it over and over in the Qur'an together with the obligation of saiat. For while our worship is the right of our Creator, a share in the wealth which He has entrusted to us is the right of the less fortunate.

Since everything we have has been entrusted to us by our Lord, we are not the real owners of anything. Everything is God's, and He has prescribed that a small portion of what He has granted to us be given in charity. Then, when the rightful share of others in our wealth has been paid, all that remains is purified for own use.

It may either be given directly to needy individuals or through a mosque or other Islamic institution which collects and distributes zakat funds. It is due on these at a rate of per cent after they have been in one's possession for a full year. And whatever you spend, God surely knows it. And God is informed of whatever you do. And those who are saved from the greed of their nafs, those are the successful. Fasting is an important practice in most religions, often prescribed as a penance for past sins.

But the fast of Ramadan is not for this purpose. By this means, we learn to take control of our bodily needs and desires at our Lord's command. This has the effect of freeing up our souls and giving them power over our bomes, with their constant demands for food, drink and sex. This simple physical control in turn becomes a basis for learning to control our eyes, ears, tongues and the passions of our lower selves. Fasting also teaches us flexibility in our habits and acts as a means of cleansing our bodies.

In addition, the temporary experience of hunger and thirst teaches us empathy and concern for those who are permanently hungry and in need. Ramadan is the ninth month of the Islamic year. Therefore, whoever among you is present during the month, let him fast.

This fast-breaking is called iftar or futoor. We then pray the sunset prayer, have dinner and relax for a while. The night prayer is then observed. Taraweeh prayer is recommended but not obligatory; it can be performed at home or at the mosque. It consists of either eight or twenty rakats cycles , performed in sets of twos. In many mosques, the recitation of the entire Qur'an is completed in nightly portions during the taraweeh prayers in Ramadan.

This meal is called suhoor or sehri, and it is followed by the dawn prayer. We can then go back to sleep or carry on with the normal activities of the day until sunset, which marks the end of the day and its period of fasting. It is our Lord's holy month. The keynote of this month is self-discipline and self-restraint. In addition to this, Ramadan is the time for intensive reading of the Qur'an. In fact, many Muslims complete the reading of the entire Holy Book during this month.

During this month, Muslims often get together in the evening to break fast, eat dinner and pray. If we are traveling and fasting is a hardship, or if we are ill, we may postpone fasting until conditions return to normal. If we are unable to fast at all due to some chronic illness, we pay a 'ransom' in charity, which is equivalent to the cost of one average meal per missed day.

This is discussed on page God says, "Pilgrimage to the House [the Kabahl is an obligation on people toward God, for the one who is able to find a way to do it" Hajj is the largest international gathering on earth. Among the pilgrims, there are no distinctions of rank.

All the races of the world are mingled together, worshiping, living, interacting, eating, sleeping side by side. The Muslim who take part in this pilgrimage feels his or her own personal insignificance as one tiny unit in that immense throng of the worshipers of the Lord of Creation. Is Mecca the site of the hajj because Prophet Muhammad! No, it has nothing to do with that.

Consequently, as ordered by God, 50 every Muslim, wherever he or she may be on earth, faces the direction of Mecca during salat. By the design of the All-Wise Lord, there is nothing at all in the place to attract a tourist or casual visitor. When Muslims go to hajj, therefore, they do not go for a vacation or for any worldly enjoyment; they go solely for the sake of God, seeking His forgiveness, mercy and pleasure.

Visiting the Lord's Sacred House, whose special radiance deeply affects the onlooker, is one of the greatest happinesses a Muslim can experience. As for the rites of the hajj, they are few and simple, and can be learned by reading any standard book on the subject.

However, Friday is the most honored day of the week, the day of obligatory congregational salat51 throughout the Muslim world. The Friday prayer is observed in mosques at the time and in the place of the noon prayer. To prepare for it, Muslims shower and put on clean clothes, following the Prophet's sunnah practice. The members of the congregation then line up in rows and pray the two rakats or cycles of the Friday prayer. On both festivals, the same general observances are followed.

A special Eid salat is held in the morning, at which according to the Prophet's instructions all Muslims should be present. In centers of Muslim population, attendance at the Eid prayers is so large that the prayer is either held outdoors or in a large meeting hall. Prior to the prayer, a sermon is given by the imam. This is followed by the two rakats of the Eid prayer, which is marked by several repetitions of "God is Most Great"-in Arabic, "Allahu akbar.

This will be detailed below. The Eids are happy, warm occasions, celebrated with enthusiasm and joy. For both festivals, Muslims like to have new clothes or at least to wear their best, and money or presents may be given to children. Each country or region in the Muslim world has special foods for each of the two festivals. Nonetheless, with all these festive traditions, the Eids still remain primarily religious holidays.

The celebration of this Eid lasts for three days. The charity of Eid al-Fitr consists of a fixed amount of money, due on behalf of each member of the family. On the tenth, eleventh and twelfth of Dhul-Hiijah, they continue with the rites of the hajj. Meanwhile, on the tenth of Dhul-Hiijah, Muslims throughout the world who have not taken part in the hajj begin the observance of Eid al-Adha with the Eid salat.

Those who are able to afford it carry out similar sacrifices of animals in their home communities. And the charity of this Eid consists of a portion of the meat of the slaughtered animal. Another third is given to relatives or friends who may return gifts of meat from their own supply. The remaining one-third is given away to needy people.

Because of this charity, in many parts of the Third World where meat is very expensive, Eid al-Adha may be the only time in the year when the poor are able to enjoy it. Its exact date is not known. Hence, the new year begins on 1 Muharram, the first month of the Islamic calendar. In many places in the Muslim world it is observed as a holiday. Yes, if we're conscious, committed Muslims, there should be. And this difference lies not only in our distinctive beliefs and religious practices.

It also consists of our values and principles, and the personal qualities and characteristics which originate from them. We will now take a look at what some of these guiding values and personal qualities are. If we really believe this, it should motivate us to be on our best behavior at all times, following the guidance provided by the Qur'an and the Prophet's sunnah. More than that, it means trusting Him for the best outcome of all affairs, as small children unquestioningly trust in their parents to do the best for them.

It means surrendering and letting our Lord work as He wills-as He is going to do in any case. It means accepting Him as the driver of the car of our lives instead of being a backseat driver. In every difficulty or trial, we depend on His mercy, help and support. We thank Him again and again for what He has given us-our life, health, eyes, ears, two feet to walk on, loved ones, freedom, peace, work, money and possessions, food to eat, a home to live in, and all His other countless favors.

And we try to be contented with it, whether it is much or little, and to be pleased with Him in everything. Sincerity basically means to be as we seem, to do as we say and to say as we do, with only one face toward God and our fellow human beings. Being sincere with God means that we act for His sake alone,53 not out of the desire for show, prestige, power, fame or any worldly reward or gain.

And being sincere with other people means the same: to act from the heart, not with any hidden motive or the desire to gain something or make use of others-the opposite of acting from 'political' motives. And it means giving our best and doing our best because we deeply care about the quality of whatever we present to our beloved Lord. For we know that, once lost, honor, dignity, integrity and self-respect are difficult to regain, and therefore we zealously do our best to preserve them.

Consequently, we, as His servants, should do our best to emulate these divine qualities. Our way of regarding our fellow human beings should be broad and universal rather than limited and chauvinistic. A Muslim is expected to be humble and modest concerning his or her achievements, and not to boast or show off. To feel superior to others is to follow in the footsteps of Satan, who was cast out of Paradise because of pride and envy. Consequently, it is of the utmost importance to keep a clean heart, free of dirty, uneasy feelings, and to avoid any action, even the smallest, which could lead to impure thoughts and, above all, deeds.

Central to this is avoiding situations which lead to prohibited sexual feelings and actions. As physicians and behavioral scientists know, the anger of our ego is dangerous and destructive; hence, it must be controlled and if possible eradicated, not let out on others. Nurturing enmity, resentment and hatred are signs of a heart that needs to be purified. Our focus should be on our own faults, not on other peoples'. Therefore, the faults of others, if known to us, should be kept hidden, not pried into and publicized.

At the same time, avoiding extravagance, wastefulness and show are equally important. Both miserliness and ungenerous behavior, and giving rein to the endless desires of the nafs, are to be kept strongly in check. Hence, the closer Muslims can come to following his example, the greater the honor for them. Since God has honored us, the Children of Adam, 54 likewise we must give honor and respect to one another. Rather, it is their due as creations of our Lord's, into whom He breathed something of His divine Spirit55 and to whom He gave immortal souls.

Therefore, when we respect others, we are actually respecting God, the Creator of all. However, Islam especially stresses respect for our parents, relatives, teachers, those who are more pious, wiser or older, or who possess more knowledge, especially of the religion. While a vast diversity of cultures and languages exists among Muslims, barriers of race or color have no place in Islam. Rather, the variation of languages and colors among the family of mankind is regarded as a sign of God's endless creativity and art.

And among His signs is the creation of the heavens and the earth, and the differences in your languages and your colors. Surely in that are signs for people of knowledge. Knowledge is of two kinds, religious and secular. The most valuable kind of knowledge, however, is that which helps us earn God's pleasure and contribute to the good of His servants.

VII MORALS AND BEHAVIOR t is not righteousness that you turn your faces I toward the East and the West [in salat1; but rather the righteous [person] is the one who believes in God and the Last Day and the angels and the Scripture and the prophets; and gives [his or her] wealth, out of love of Him, to relatives and orphans and the needy and the traveler and those who ask and [for the freeing of] slaves; and is regular in salat and gives zakat; and the keepers of their promises when they promise, and the patient under hurt and injury and time of stress.

Those are the ones who are true; those are the ones who are mindful of God. This means not having one set of behaviors for so-called 'secular' matters and another for what are generally considered 'religious' matters, because in Islam, religion includes everything.

For although the details of life and culture change, the nature of good and evil never changes; nor does the nature of the human being, with its various complex and interrelated facets, which are known only to its Creator. It's important to understand that God doesn't make rules for mankind to put us into hardship-quite the contrary. Who can possibly know what is ultimately good or bad for us? Obviously, only God. If He did not make rules for us, we'd probably end up doing all the wrong things, imagining that they were right.

Therefore, it's important to understand that all the laws and rules our Creator has prescribed are only for our safety, well-being and good in this world and in the Hereafter. Actions and things are labeled in plain categories: permissible halal , meritorious, neutral, detestable or prohibited haram.

These categories are derived firstly, from the Holy Qur'an and, secondly, from the Prophet's sunnah: what he himself did, said, recommended, approved or disapproved of in others. If anything is prohibited as harmful, some other, beneficial things are permitted in its place, so that whatever is prohibited is not necessary.

Good intentions do not make haram things halal. And whatever is haram is forbidden to everyone alike, regardless of rank, wealth or any other criterion. Lying, cheating, failing to keep promises and trusts, and any type of dishonest dealing are prohibited and detestable. However, although retaliation in kind is permissible, forgiveness for injuries is recommended as being the best course, earning the one who forgives God's pleasure and reward.

We have already looked at the major offenses against others, such as killing, stealing and lying. Backbiting, which the Prophet defined as saying something about others which they would not want said , spying, suspicion and violating others' privacy are prohibited.

Also prohibited is practicing magic, witchcraft, fortune telling and astrology believing in the latter two is also prohibited , whether for gain or not. Accepting responsibility, working for the good of others, and putting forth one's best effort is the Islamic standard. Muslim men and women are both expected to be useful and productive, although perhaps in different spheres.

No form of work is considered degrading or beneath our dignity as long as it is honest and does not involve anything prohibited. But if he wants to fill his stomach, he should divide his stomach into three parts, filling one-third of the belly with food, another third with drink, and leaving one-third empty for easy breathing.

The use of tobacco is considered detestable, if not prohibited. And while gluttony and over-indulgence in food or drink is detestable, at the same time wasting food, even in small amounts, is considered a sin. Lack of concern for and failure to try to change what is wrong in society is a breach of responsibility.

Hence, ecological and conservation practices are highly desirable from the Islamic point of view, while wastage of resources and harmful exploitation of nature are detested. Animals are also our Lord's creatures, with their own God-given role and purpose. Consequently, Muslims are prohibited to kill animals for sport or mistreat them in any way. When an animal is killed for food, it is to be done swiftly and in as merciful a manner as possible. Everything is spelled out clearly; nothing is left to guesswork or chance, or to an individual's own personal notion of what is right and wrong.

Our clothing and the place where we pray must be clean. And our bodies must be cleaned of anything polluting. Discharges from the body render us unfit for God's worship without going through a specific, prescribed form of cleaning. These constitute the minor pollutions. When any of these occurs, we must make wudu again before praying, reading the Qur'an or doing dhikr. Following any of these, before we can offer salat, fast, read the Qur'an or make dhikr, a full-body shower, known as ghusl, is required in the place of wudu.

Muslims throughout the world clean themselves with water after using the toilet as a matter of course; in fact, they consider it dirty not to. The left hand is always used for this purpose; toilet paper can be used with it, but it does not take the place of water. The hands must of course be washed well with soap afterwards.

The vagina is the God-ordained place for intercourse. Consequently, it is totally prohibited to have intercourse in the anus. Oral intercourse is considered a detestable, perverted act. Vaginal intercourse with a wife who is menstruating or bleeding following childbirth is also prohibited.

As we've mentioned, showering ghusl is required of both men and women after intercourse. The methods used should be of a kind which does not cause harm to the woman or kill an existing fetus. Permanent sterilization is permissible only when there is a serious medical cause. Abortion is prohibited except in a case of clear and serious danger to the life of the mother.

Within it, the foundation of personality is laid down among a circle of relatives bound to one another by ties of blood, mutual affection and responsibility. However, Islam does not define family merely in terms of the Western nuclear family consisting of husband, wife and children. Hence, Islam places very strong emphasis on marriage, according to the command of God: "Marry the single ones among you" Whoever turns away from my sunnah is not of me.

In Islam, marriage is the only permissible outlet for the sexual needs of men and women; outside it, all forms of sexual or bodily contact are prohibited to both. Sex is regarded not as an end in itself, but as part of a total relationship of mutual responsibility-in short, pleasure is not divorced from commitment. In that way, they can enjoy an open, acceptable, halal relationship in the sight of God and society rather than a haram one, which will result in shame and regret in the Hereafter, as well possibly in this life.

But although parents may make the choice on their behalf, Islam prohibits forcing anyone into a marriage against his or her will. Here, Muslim young people are generally introduced through a mutual acquaintance.

Afterwards, they get to know each other in the company of the girl's family or other Muslims, since dating or being together in situations of total privacy is not permitted, according to the Prophet's saying, "Whenever a man is alone with a woman, Satan makes the third [among them]," and "Satan circulates in the body like blood.

Before marriage, issues of mutual concern should be discussed between the prospective partners. Any special conditions that either of them wants to mention may be written into the marriage contract. If she does not have such a relative, she can appoint a trustworthy Muslim man in his place for the purpose. It is preferable that this gift be something of value, but if the man's finances are limited, it can be something of little or no monetary value.

Since Muslims accept and honor all the Jewish and Christian prophets, the Jewish or Christian wife of a Muslim would be free to practice her faith without hindrance. On the other hand, a Muslim woman is permitted to marry only a Muslim. Her marriage to a non-Muslim man is not recognized as lawful in Islam; rather, it is considered as equivalent to adultery.

Why is this so? Hence, a Muslim woman married into a Christian or Jewish family might encounter prejudice, disrespect for her faith, or limitations on her ability to practice it. In addition, the faith of her children would be likely to become a major issue. Therefore, if a Muslim woman wants to marry a non-Muslim man, he should first learn about Islam. Then, in order for the marriage to be lawful Islamically, he should make the Declaration of Faith Shahadah before the wedding ceremony takes place.

The marriage of a Muslim, whether a man or woman, must be entered into with the intention of permanence. Temporary, conditional marriage muta is prohibited by the majority of the schools of Islamic law. The witnesses to the marriage must be Muslims, either two men or one man and two women.

Both are equally accountable to Him for their deeds, and both will be punished or rewarded equally, according to His saying, Never will I permit the deeds of any doer among you to be lost, whether male or female. You are [part] of one another. God says, And among His signs is that He created for you spouses from among yourselves in order that you may find rest in them, and He has put love and mercy between you.

Truly, in that are signs for people who reflect. Thus, private matters and secrets are to be kept between the two. The marriage relationship is designed to give warmth, pleasure, happiness, peace and support to both. This leadership role is also related to the fact that God has made men responsible for the financial support of their family members-their wives and children, and, if necessary, their parents and any other relatives who may need help.

He has rights on his wife and she has rights on him, according to what is fair and just. Husbands and wives are urged to fear God in their interaction. Lack of respect and responsibility, and cruelty or harshness toward one's spouse are very strongly condemned.

On the contrary, the father should playa highly supportive, vital role. Consequently, a Muslim man is expected to recognize the importance and difficulties of motherhood, and not regard them lightly. Under no circumstances is oppressive treatment, insulting behavior or physical abuse of women or children permissible.

She also has the right to not be prevented from bearing his children if she desires them. And she has the right to seek divorce. The wife is responsible for meeting her husband's sexual needs-and vice-versa. Out of all the women in the world, he has chosen her to satisfy this need, and likewise, she has chosen him as her only sexual partner. This does not imply her doing nothing but housework, for nowhere does the Islamic Law Shari'ah 77 specify that this is solely the woman's obligation.

Even if she has a satisfying and important career, her family comes first. A Muslim woman's money or property, whether she earns or inherits it, belongs to her without restriction. She is not obliged to use it to support the family, since this is her husband's responsibility although she may of course help with expenses if she chooses. This permission serves as a means of safeguarding society, the chastity of both men and women, and the well-being of women under various circumstances.

For example, following a war, the number of men in a society may be greatly reduced. Again, through plural marriage, women who are unmarriageable for any reason can enjoy a legal spouse and a secure home, and bear children who will be supported by their father until adulthood. Plural marriage may also save the marriage of women who are unable to bear children or who become chronically ill or incapacitated.

Without the permission to take another wife, the husbands of such women would be likely to divorce them and take new wives. But due to this realistic and humane provision, a husband can take another wife without giving the first wife the pain of abandoning her and her children.

Moreover, since polygamy is prohibited under U. Knowing that one will be held accountable for all this in front of God should discourage anyone from entering into a plural marriage without clear understanding of the issues and the intention of accepting all it involves. These measures include discussion and attempts at conflict resolution between the husband and wife, and arbitration with representatives from both sides. If divorce is decided upon, God permits two revocable divorces after which reconciliation can take place, and an irrevocable third divorce as the final step.

A divorce should be carried out in strict keeping with the Islamic rules, which can be learned from any reliable Muslim source, and a civil divorce should accompany it. Strong, loving ties between parents and children are the norm, and they continue after children are grown up and on their own.

Obedience, respect and kind treatment of parents are Islamic obligations. Its punishment is swift. If one or both of them reaches old age by your side, do not say a word of contempt to either of them nor repulse them, but speak to them with kind words. If our parents ask us to do something which involves disobedience to God, we must not obey them.

At the same time, we must also not abandon them and must continue to treat them respectfully and kindly as far as possible. You will all return to Me, and I shall inform you about what you used to do. Especially important are close relatives such as grandparents, siblings, and aunts and uncles. If family members are openly hostile to Islam, relations can be kept to a minimum, but only in rare cases can there be an excuse for breaking them off completely.

Therefore, observing pure, respectful, responsible relations between members of the two sexes is central to the social interaction of Muslims. Free, casual mixing between men and women is not acceptable. Hence, if mixing does take place, physical distances and correct behavior should be maintained. Like Judaism and Christianity in former times, Islam is concerned with modesty.

As we have seen, this religion emphasizes the dignity and honor of Muslim women, insisting that they be regarded and treated as dignified, respected human beings, not as sex objects. The dress Islam prescribes for women is one which covers the head and entire body. Supplementing these is the Prophet's saying that when a woman reaches the age of menstruation, it is not suitable that she should show any part of her body excepting her face and hands.

It should be opaque enough not to show the color of her skin, not so attractive that it draws attention to her, and not be an imitation of the clothing of men or of non-believers. Since hijab is the public dress of the Muslim woman, it's worn whenever she's outside the house, and also indoors if non-Muslim women or men other than her husband and close male blood relatives are present.

But her private dress is based entirely on her own taste and wishes. The only condition which needs to be observed in the presence of other women is covering from the navel to the knee. However, exceptions are made for medical necessities.

It's often asked why Muslim men don't seem to have any distinctive form of dress. But indeed, they do, in as many different styles as women's, although there are no Qur'anic directives concerning this. Males past the age of puberty are required to cover at minimum from navel to knee except in front of their wives, and their clothing should not permit the private parts, front or back, to be visualized.

Men should not imitate the clothing of women or of non-believers, and gold and silk are reserved for female use. But, today more than ever, it's important for us to understand that this pleasure is not an unconditional right. If the Islamic guidelines were followed, one woman would would be for one man: his desire would be for her alone and hers for him; her beauty would be only for his enjoyment, not for public consumption.

Males would grow up accepting full responsibility for their wives and children, and females would value and at the same time be valued for their primary role as care-givers for their young. This has been, in brief, a summary of the basic rules of Islam- the rules of the All-Knowing Creator for the good of His servants.

More than this, they are the rules which are the basis of civilized values and behavior worldwide. However, for some-those Muslims who desire higher levels of excellence-this is just the beginning. For them, striving to come nearer to God is the most important business of their lives. Perhaps you may know someone of this sort. If so, you may realize how vital this path is to him or her.

Such deep believers are described in many verses of the Qur'an, such as the following: Men whom neither trade nor sale diverts from the remembrance of God and being regular in salat and giving zakat. They fear a Day when the hearts and the vision will be overturned-that God may reward them according to the best of what they did, and add even more for them out ofHis bounty. And God provides for whomever He wills without count. They remain deeply mindful of their Lord in all they do, knowing that He is constantly present with them.

They are diligent in glorifying and thanking Him, in asking for forgiveness for themselves and others, and in His remembrance dhikr. This state is known as ihsan, the way of excellence. He came to you to teach you your religion. For example, although we would try to keep a balance in our lives, sleep would not be as important to us as it is to most people because we would want to spend some part of the night alone with our beloved Lord.

Because we would feel very shy about ourselves, we would regard any so-called 'good'thing that we might do as being totally unworthy of our Lord's greatness and glory. Consequently, we would do such acts in secret and would feel deeply embarrassed if we were ever 'caught' at them. At the same time, we would feel extremely ashamed of doing-and feeling or thinking-anything that might not be pleasing to our beloved Lord; whatever He does not like in us, we also would not like in ourselves.

We would long to come to Him with a clear, clean heart, one in which there would be no trace of anything that is unacceptable to Him. Part of this struggle involves fighting against negativity and destructive energies, which are tools of Satan, both within ourselves and in our surroundings. This does not mean denying ourselves necessities or legitimate desires, but rather, becoming the master of our nafs instead of its slave.

Voluntary fasting is one of our most useful tools in this effort, for it obliges our endlessly demanding nafs to accept the limits we set for it. So is doing good to others, giving of what we love, and cutting out of our lives every harmful and useless activity.

We also make war against our nafs' unbounded laziness, love of complaining, and ingratitude for God's countless favors. Our Lord's attributes of love and mercy are the ones we emphasize most. Thus, we try to see the good in everyone, and instead of seeking out others' faults and regarding them as hopeless sinners, we view our own nafs as being worse than anyone else's. We base our interaction with our Lord's fellow-servants on love, mercy and tolerance, and desire to do good and be of service to others.

Nevertheless, we try not to complain. We remain keenly alert to grasp the lessons and divine wisdoms in all that happens, certain that whatever God sends us is for the best. Truly, hearts do find satisfaction in the remembrance of God After this brief journey into the inner world of such Muslims, perhaps we may be able to understand them more easily. People of this sort have sold the life of this world in exchange for their Lord's pleasure and love, and feel happy with the bargain they have made.

These are the people who make a real difference in society by inspiring and carrying others, being faithful to their commitments and responsibilities, keeping their honor in every situation, and trying to do whatever they do with excellence. These are also the people who give everything, even life itself when the situation requires it, to keep their commitment to their beloved Lord.

Today, perhaps six million Muslims live in North America. A large percentage of these Muslims are Americans-black, white and every other variety. Islam is currently the fastest growing faith in this continent and in Europe. However, I'm not trying to claim that all or even most Muslims are like the ones I described in the last chapter because that's simply not the case. Just as in every other religious community, there are all kinds, from the best to the worst.

What I've been telling you about is the religion itself, the way it was revealed by God. One group consists of those who are firmly allied with God. Some people are answering his call willingly and eagerly, accepting him as their guide. However, others often don't recognize his call for what it is. Perhaps now more than ever before, many people don't understand who is calling them and what he's calling them to.

Therefore, it's absolutely critical to understand how Satan works. He operates hand-in-hand with our nafs, inciting us to enmity, anger, hatred, violence, greed, lust and the thirst for power. He lures us on through everything that is dirty, low and dishonorable. He does all this through trickery and deceit, masking falsehood so that it looks like truth and truth so it looks like falsehood.

Because Satan is the greatest con artist ever, he knows how to sugar-coat evil and make it so attractive that it's easy to mistake it for good. At the same time, God, our Creator is calling to us, inviting us to believe in Him, accept Him, follow His guidance, and be with Him forever.

And we must make a choice. The choice before us is either to honor and support the light which He put within us, our immortal soul, or to stamp on it, violate it and try to crush it. There is no middle ground. We're either going to be workers for one side or the other, and we get to decide which we prefer. It can't affect anything or anyone. Each of us is an integral part of human society, and therefore, whatever we do ultimately has an effect on everyone else.

The direction we're going in, what we're committed to, how we conduct our lives-this is our individual contribution to the total pool, the combined energy flow of mankind. There is no escaping our part in it. If we're going the wrong way, the way of negativity, darkness, defeat and despair, we can change, we can turn our lives around. The answer to today's problems is not more police, more jails, more rehab programs, better methods of protection against diseases. The answer is more commitment and responsibility.

Every change begins inside our hearts. It starts with an intention, which gets translated into action. Each of us has to do it, starting from within. We're either going to be part of the problem or part of the solution. Surrender to God's Will and His laws-that is, Islam-is that solution. What does it take? Only two things. And the second is the intention to live by that belief.

That happens over time, according to one's readiness and desire. He even said that if people did not commit sins, God would remove them and replace them with others who would sin and ask His forgiveness, and He would forgive them. Through only one single part of it, there is love among the inhabitants of the earth. For us. In any case, when we accept Islam by making the Declaration of Faith, we become as pure as a new-born baby in God's sight.

As the Prophet fE once said to a man who wanted to make Shahadah but was worried about his past sins, "Do you not know that [accepting] Islam wipes away all the [previous] misdeeds. As perhaps you've now realized, Islam is about the highest goodness.

And all our practice of it-every good thing we do, every bad thing we avoid-is only to send ahead for our souls something pleasing to our beloved Lord. There is no compulsion in religion. The right way has been made clearly distinct from error. Therefore, the one who rejects false deities and believes in God has grasped a firm bond which never breaks.

While in English we can speak of "gods" or even "Gods," there is no plural form of "Allah" because He is the One, Unique, Incomparable Being who has no partners. He was indeed unjust and foolish" Notes 10 "Have you seen the one who takes his desires as his god? This incident is mentioned on pages But how can a being who dies be considered God?

Then God forgave her because of that. And he also said, speaking on behalf of God through divine inspiration, "Son of Adam, if you show endurance and seek your reward from Me in the first affiiction, I shall be pleased with no less a reward than Paradise for you" Mishkat al-Masabih, They are said by Muslims upon hearing the news of a death or calamity. Who is asking of Me, so that I may give to him? Today, in the Western world, the cash equivalent of a standard meal, paid on behalf of each member of one's family, is substituted for this.

Notes 56 Thus, for example, it is not acceptable to wear one kind of clothing for going to the mosque but something completely opposite to that for going to the beach. Because of the common belief in God, Muslims have a special relationship with them which includes the permission to marry their women. The Prophet, who was both Almighty God's representative on earth and the ruler of the Muslims, was the ideal example of a husband.

His wives discussed matters and even argued with him at times. In his spare time, he used to help them with the housework, and he milked the goats and mended his own clothes. However, two years is the maximum period of nursing permitted in Islam. Covering the face and hands for greater privacy is an option but it is not an Islamic requirement.

The word "jihad" actually means struggle, striving, endeavor or exertion. It may refer to exertion either by force of arms, writing, speaking, or the ongoing spiritual struggle within oneself. However, he was not an angel but a jinn see page The story of Satan's rebellion against God is found in , , , , , , , Other warnings are found in ,76; , 27; ; ; ; ; See also , , , , Allah: the proper Name of God in Arabic.

Allahu akbar takbeer : the phrase, "God is Most Great," which begins every prayer saLat and is repeated with each change of posture throughout it. Muslims also use it infonnally to express God's greatness. Ayah plural, ayat : a verse of the Qur'an; also, a sign of God. Dhul-Hijjah: the twelfth month of the Islamic calendar, the month of the pilgrimage hajj. Eid: festival.

Eid al-Adha: the Festival of Sacrifice, which falls during the time of the pilgrimage hajj. Ghusl: literally, "washing"; the major ablution or shower which becomes obligatory when one is in a state of major pollution.

Habeeb: beloved. Hadith: reports of the Prophet's words and deeds. Hajj: the prescribed pilgrimage to Mecca. HaIal: pennissible, allowed, lawful according to Islamic law. Hijab: veil, cover, screen; in common usage, the covering of the Muslim woman. Iftar: see Futoor. Ihsan: that which is more admirable, splendid and excellent. Imam: leader; specifically, the leader of the prayer salat , who also delivers the sermon during the Friday prayer and the prayers of the two festivals Eids.

EMBED for wordpress. Want more? Advanced embedding details, examples, and help! Usage CC0 1. Islam means "complete peace", i. Islam also means "complete submission to the Will of God", the purpose of which is to reach the knowledge, realization, and nearness of God resulting in a profound spiritual state of inner peace, bliss, and wisdom in which one finds answers to all questions of life.

This in turn transforms one to live a life of service to God and humanity with utmost sincerity and selflessness. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammad, tell me about Islam". The messenger of God said: "Islam is to testify that there is no god but God and Muhammed is the messenger of God, to perform the prayers, to pay the Zakat helping the needy financially , to fast in [the month of] Ramadan, and to make the pilgrimage to the House [of God i.

He said: "Then tell me about Iman. He said: "Then tell me about Ihsan. Then he took himself off and I stayed for a time. Then he the Prophet said: "O Omar, do you know who the questioner was? He the Prophet said: He was Jibrael Archangel Gabriel , who came in human form to you to teach you your religion. This level is considered to be Islam's horizontal dimension and it's the foundation of the Islamic faith.

This level is considered to be the vertical dimension of Islam that gives Islam its height.

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Makna Iman, Islam dan Ihsan - Buya Yahya - Majelis Al-Bahjah Tangerang - 11 Desember 2018

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