The document discusses 11 points about following the practices of the Prophet Muhammad. It explains that following the Prophet's practices transforms everyday acts into worship and draws one closer to God. Adhering to the practices provides guidance and light, especially during times of corruption or doubt. Innovations in religion that do not follow the established practices are considered misguidance. The practices encompass good manners and courtesy, modeling how the Prophet conducted himself in all aspects of life.
What happens in the barzakh? (Hereafter, Islamic belief, afterlife)Amina Inloes
According to Islamic belief, the afterlife commences with the barzakh. After death, souls move on to the barzakh, where they experience many things, until the blow of the trumpet and the subsequent arrival of the Day of Judgment. This PowerPoint presentation examines what happens in that time in the barzakh according to Qur'an and hadith (especially from the Shi'i school of thought). Large file size is due to embedded video clips.
This document provides an overview of the collection and preservation of the Quran. It discusses:
1) The Quran was initially revealed to the Prophet Muhammad piecemeal over 23 years and was preserved orally by many of his companions.
2) During the caliphate of Abu Bakr, the Quran was collected in written form for the first time due to concerns that parts may be lost with deaths in battles.
3) During the caliphate of Uthman, the Quran was fully standardized with one complete written version to resolve disputes between regional recitations.
4) The Quran has been meticulously preserved without any changes or errors since the time of the Prophet Muhammad
Slaves of the all merciful (english) by mohsen shaker al bayoumitopbottom1
The document is a summary of a book titled "Slaves of the All-Merciful" translated by Abd an-Nur Anthony Brewer.
The summary discusses:
1. The first chapter of the book, which describes humility as the first quality of the "slaves of the All-Merciful." It notes hadith stating those who humble themselves before Allah will be raised in status.
2. A brief introduction explaining the book will describe qualities of those near to Allah and notes hadith praising companions gathered in remembrance of Allah.
3. The conclusion says to attain the high ranks of being Allah's slave, one must follow the footsteps of the prophets and companions through
This document provides a summary of the key beliefs and doctrines contained in the "Al-Aqidatu-n-Nasafiyyah" text by Imam An-Nasafi. It discusses Allah's attributes, the creation of the world and beings, prophethood, the afterlife, and other core Islamic concepts over the course of 3 sentences or less for each topic.
This document provides information about Surah Al-Ma'arij (The Ascending Stairways), the 70th surah of the Quran. It discusses the introduction and central theme, benefits of reciting the surah, content and tafsir (interpretation) of select ayahs (verses). Key details include that the surah warns the Quraysh leadership about denying judgment day, urges the Prophet Muhammad to persevere, and rewards believers with paradise for their good deeds.
This document discusses life after death (Al-Akhirah) in 3 parts: death, the hereafter, and scenes of the hereafter. It defines death as the separation of the soul from the body and defines Al-Akhirah as life after death beginning with resurrection. It explains that the hereafter is necessary for God to be just. Scenes of the hereafter include resurrection, judgment where deeds are weighed, and recompense - either reward in paradise for obedience or punishment in hell for sins and wrongdoings. The document encourages preparing good deeds for the next life.
This document summarizes the Islamic beliefs about what happens after death based on quotes from the Quran and hadith. It describes:
1) How the soul is taken by the Angel of Death at the time of death, even though the dying person can see and speak to the angel in a way the living cannot perceive.
2) How pure souls are greeted by loved ones in heaven and taken before Allah, while impure souls are wrapped in rough cloth and denied heaven.
3) A hadith describing how the soul is returned to the body in the grave for questioning by angels about faith, and the rewards or punishments that follow for believers and non-believers based on their answers.
This document describes the second spiritual station of the soul, called the "reproachful self" (an-Nafs al-Lawamma).
In this station, the soul recognizes good and evil but still struggles with attributes like arrogance, self-satisfaction, hidden pride, love of appetites and high status. It knows its previous traits from the first station were ugly but is not fully free of them. The soul performs righteous acts but sometimes seeks praise, not doing them solely for God. This station is dangerous as the person's sincerity can still contain hidden pride. To progress, one must remove all desire for others' recognition and perform acts only to please God.
What happens in the barzakh? (Hereafter, Islamic belief, afterlife)Amina Inloes
According to Islamic belief, the afterlife commences with the barzakh. After death, souls move on to the barzakh, where they experience many things, until the blow of the trumpet and the subsequent arrival of the Day of Judgment. This PowerPoint presentation examines what happens in that time in the barzakh according to Qur'an and hadith (especially from the Shi'i school of thought). Large file size is due to embedded video clips.
This document provides an overview of the collection and preservation of the Quran. It discusses:
1) The Quran was initially revealed to the Prophet Muhammad piecemeal over 23 years and was preserved orally by many of his companions.
2) During the caliphate of Abu Bakr, the Quran was collected in written form for the first time due to concerns that parts may be lost with deaths in battles.
3) During the caliphate of Uthman, the Quran was fully standardized with one complete written version to resolve disputes between regional recitations.
4) The Quran has been meticulously preserved without any changes or errors since the time of the Prophet Muhammad
Slaves of the all merciful (english) by mohsen shaker al bayoumitopbottom1
The document is a summary of a book titled "Slaves of the All-Merciful" translated by Abd an-Nur Anthony Brewer.
The summary discusses:
1. The first chapter of the book, which describes humility as the first quality of the "slaves of the All-Merciful." It notes hadith stating those who humble themselves before Allah will be raised in status.
2. A brief introduction explaining the book will describe qualities of those near to Allah and notes hadith praising companions gathered in remembrance of Allah.
3. The conclusion says to attain the high ranks of being Allah's slave, one must follow the footsteps of the prophets and companions through
This document provides a summary of the key beliefs and doctrines contained in the "Al-Aqidatu-n-Nasafiyyah" text by Imam An-Nasafi. It discusses Allah's attributes, the creation of the world and beings, prophethood, the afterlife, and other core Islamic concepts over the course of 3 sentences or less for each topic.
This document provides information about Surah Al-Ma'arij (The Ascending Stairways), the 70th surah of the Quran. It discusses the introduction and central theme, benefits of reciting the surah, content and tafsir (interpretation) of select ayahs (verses). Key details include that the surah warns the Quraysh leadership about denying judgment day, urges the Prophet Muhammad to persevere, and rewards believers with paradise for their good deeds.
This document discusses life after death (Al-Akhirah) in 3 parts: death, the hereafter, and scenes of the hereafter. It defines death as the separation of the soul from the body and defines Al-Akhirah as life after death beginning with resurrection. It explains that the hereafter is necessary for God to be just. Scenes of the hereafter include resurrection, judgment where deeds are weighed, and recompense - either reward in paradise for obedience or punishment in hell for sins and wrongdoings. The document encourages preparing good deeds for the next life.
This document summarizes the Islamic beliefs about what happens after death based on quotes from the Quran and hadith. It describes:
1) How the soul is taken by the Angel of Death at the time of death, even though the dying person can see and speak to the angel in a way the living cannot perceive.
2) How pure souls are greeted by loved ones in heaven and taken before Allah, while impure souls are wrapped in rough cloth and denied heaven.
3) A hadith describing how the soul is returned to the body in the grave for questioning by angels about faith, and the rewards or punishments that follow for believers and non-believers based on their answers.
This document describes the second spiritual station of the soul, called the "reproachful self" (an-Nafs al-Lawamma).
In this station, the soul recognizes good and evil but still struggles with attributes like arrogance, self-satisfaction, hidden pride, love of appetites and high status. It knows its previous traits from the first station were ugly but is not fully free of them. The soul performs righteous acts but sometimes seeks praise, not doing them solely for God. This station is dangerous as the person's sincerity can still contain hidden pride. To progress, one must remove all desire for others' recognition and perform acts only to please God.
1) The document discusses the importance of engaging with the Quran through the heart, mind, body and soul. It emphasizes emotional involvement, intellectual reflection, physical acts like recitation, and spiritual purification.
2) It warns that those who turn away from remembering Allah and reflecting on the Quran will face negative consequences on the Day of Judgment, being forgotten, blind and burdened.
3) True engagement with the Quran requires love for the book, attachment to it, and interacting with it at every moment through emotions, thoughts, actions and spiritual striving to live according to its teachings.
The document explains the ten nullifiers of Islam according to Imam Muhammad bin Abdul Wahhab. The first nullifier discussed is shirk, or associating partners with Allah in acts of worship. Examples given include sacrificing animals to other than Allah, such as the jinn or graves. The second nullifier is placing intermediaries between oneself and Allah, such as calling on prophets or saints rather than directly calling on Allah alone. Committing any of these ten nullifiers invalidates one's Islam and faith.
[Salafi publications] reading in kashf al shubhaat part 6Khalid Abdul Kareem
The document summarizes the sixth study from the book "Removal of Doubts" by Muhammad bin Abdul-Wahhab. It discusses arguments made by those who commit shirk and the proper responses. It notes that enemies of tawheed object that they do not associate partners with Allah but see righteous people as having status with Allah. The response is that while the mushriks affirmed Allah's lordship, they took idols and people as intercessors, which Allah condemned as shirk. It equates calling upon idols and the righteous as shirk. The document advocates responding with clear Quranic verses establishing tawheed and rejecting any intermediaries between man and Allah.
The document discusses the three stages of the nafs (soul/ego) in Islam: 1) the nafs that inclines towards evil, 2) the self-accusing soul that struggles between right and wrong, and 3) the tranquil soul that has attained spiritual perfection. It provides Quranic verses to explain each stage and emphasizes purifying oneself through obedience to God, controlling desires, patience, avoiding sins, and seeking forgiveness in order to progress from the first inclined stage to the tranquil stage.
1) On the Day of Judgement, the book of deeds containing all of one's actions will be opened and one will remember everything they have done.
2) People will be judged based on whether their good deeds outweigh their bad deeds, and they will receive their book in their right or left hand accordingly.
3) Sending salawat (blessings) upon Prophet Muhammad and his family is considered the most weighty deed that can help increase the measure of one's good deeds and make them heavier on the scale.
The document discusses what happens to a person at the time of death based on Islamic beliefs. It describes how angels comfort the dying believer and extract their soul. It also warns of the dilemmas a person may face with whispers from Shaitan at their time of death. The text advises having positive thoughts of Allah and proper preparation through good deeds to help face death peacefully. It concludes by outlining the questioning of the soul in the grave by angels until the Day of Judgment.
Women in the Qur'an: Breaking StereotypesAmina Inloes
How are women in sacred history portrayed in the Qur'an? Does the Qur'an prescribe one role for women? Are women inherently the same - good or bad - or are women varied human beings? Use this presentation to begin to explore that question.
Presented at MGUSAC conference December 2014. Video available at https://www.youtube.com/watch?v=xPrFIOOoPyk&feature=youtu.be
The document summarizes Satan's stratagems against humanity as described in the Quran. It discusses how Satan lies in wait for people from all directions - before, behind, right, left - to mislead them away from righteousness. Satan promises to misguide all of humanity and stir up false desires, such as denying the afterlife, preferring this world over the next, and encouraging sinful acts. The document analyzes various Quranic verses about Satan's deception and explains interpretations provided by Islamic scholars on Satan's cunning ways.
The document discusses the sin of shirk (polytheism) in Islam. It defines shirk as associating partners with God or attributing God's unique attributes to created beings. The document outlines different categories of shirk and argues that humanity originally worshipped God alone before deviating into polytheism over time. It provides evidence from various religious traditions and scholars to support this view against the evolutionary model that sees polytheism as preceding monotheism. The document warns of the dangers of shirk and states that knowing its different forms is important to avoid falling into it.
This document provides information about Surah Al-Ikhlas (Chapter 112 of the Quran). It discusses the meaning and themes of monotheism/tawhid in the surah. Key points include:
1) Surah Al-Ikhlas affirms the oneness of Allah and that He begets not nor was He begotten.
2) It is considered one of the most important surahs regarding the concept of tawhid (monotheism).
3) The Prophet Muhammad instructed that Allah loves those who recite this surah often due to its emphasis on Allah's qualities.
4) The surah was revealed to emphasize monotheism in response
This document provides an explanation of Surah Al-Naas and the meaning of seeking refuge in Allah. It begins by translating the surah and explaining its key terms: Rabb-un-nas means Sustainer of mankind, Malik-un-nas means Master of mankind, and Ilah-un-nas means Deity of mankind. It then discusses seeking refuge in Allah with these beautiful attributes. The document also explores the meaning of waswas and khannas in reference to Satan, who whispers evil repeatedly and secretly into people's hearts. It notes that everyone has a devil assigned to them who tries to misguide them, and quotes hadiths about Satan circulating in humans and covering their hearts with whis
This document discusses Islam's teachings about caring for the environment and nature. It highlights how various Islamic practices like prayer times, the Qiblah direction, and moon sighting keep Muslims connected to nature. It provides examples from the Quran and hadiths emphasizing stewardship of the earth and prohibiting corruption and wastefulness of resources. The document offers suggestions for how Muslims can raise environmental awareness in their communities and care for plants, animals, food, water, clothing and other resources in sustainable ways as required by their faith.
The concept of TAWHID based on the Taiyebi Ismaili belief. The presentation based on my reading of Book - History of Ismaili Philosophy - Phil Corbin. The Nashihat of Sayedi Sadik Ali Saheb. The vaaz bayan Mubarak of Al - Hayyul Muqaddas Sayedna Mohammad Burhanuddin Saheb (AQ) and other open available internet reading material.
This document provides an overview of some key Islamic concepts, including:
1. The meaning of Islam is submission to Allah and adherence to His commands without objection.
2. Allah has given man freedom of choice and shown the paths of guidance and deviation through prophets, with Muhammad being the final prophet.
3. Proofs of prophets' truthfulness include that they do not seek personal interests, report unseen truths that reality verifies, and are supported by unchallengeable miracles.
The document provides an overview of the key principles of Islam according to Sh. Hmoud Al-Lahim. It begins by defining Islam as submission to the commands of Allah without objection, as this is the true essence of Islam. It then discusses how everything in the universe submits to Allah's laws, including humans. The document explains that Allah has given humans freedom of choice and shown us the paths of guidance and deviation through prophets. It states that those who choose guidance and fulfill their duties are true Muslims, while those who neglect worship and commit prohibitions are unbelievers. The document outlines some of Islam's main teachings on tawheed (monotheism), worshipping Allah alone, and the rewards of obedience
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
The document discusses the Islamic concept of shirk, which is defined as ascribing partners to God or giving God's rights or attributes to other beings. It provides details on different categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). The document emphasizes that shirk is the greatest sin in Islam and will not be forgiven, as it prevents one from entering paradise. It also discusses related concepts like tabarruk (seeking blessings), talismans, and omens.
The document provides a summary of rational proofs for believing in Allah as the creator of all things. It discusses 3 main points:
1. Nothingness cannot create anything - all things must have a creator who is the Existent, which points to Allah.
2. Contemplating the intricate design and order in creation leads to understanding characteristics of the creator like wisdom, knowledge, power, which are attributes of Allah.
3. For anything to be given or created, the creator must possess the ability or attribute to do so. Nature cannot be the creator as it possesses no attributes like knowledge, wisdom or will. This refutes claims of naturalism or that nature created itself.
The document provides a summary of rational proofs for believing in Allah as the creator. It discusses 3 main points:
1. Nothingness cannot create anything - the complex order and design in the universe points to an intelligent creator.
2. Contemplating creation leads to understanding characteristics of the creator, such as wisdom, knowledge, awareness. Nature itself has no attributes to create.
3. One who lacks attributes cannot endow them in others. Nature lacks attributes like mind, knowledge, and will, so could not have created humans with such attributes.
The document seeks to rationally justify belief in a supreme creator through examining the natural world and refuting the idea that nature itself is the creator.
The document discusses the key pillars of Al-Qadar in Islam according to Islamic theology:
1) Al-Ilm - Allah's complete knowledge encompassing all things past, present and future.
2) Al-Kitabah - Allah's writing of all things in the Preserved Tablet before creation.
3) Allah's Mashee'ah - Allah's will that determines what occurs in the universe.
4) Al-Khalaq - Allah as the sole Creator of everything and anything that exists.
1) The document discusses the importance of engaging with the Quran through the heart, mind, body and soul. It emphasizes emotional involvement, intellectual reflection, physical acts like recitation, and spiritual purification.
2) It warns that those who turn away from remembering Allah and reflecting on the Quran will face negative consequences on the Day of Judgment, being forgotten, blind and burdened.
3) True engagement with the Quran requires love for the book, attachment to it, and interacting with it at every moment through emotions, thoughts, actions and spiritual striving to live according to its teachings.
The document explains the ten nullifiers of Islam according to Imam Muhammad bin Abdul Wahhab. The first nullifier discussed is shirk, or associating partners with Allah in acts of worship. Examples given include sacrificing animals to other than Allah, such as the jinn or graves. The second nullifier is placing intermediaries between oneself and Allah, such as calling on prophets or saints rather than directly calling on Allah alone. Committing any of these ten nullifiers invalidates one's Islam and faith.
[Salafi publications] reading in kashf al shubhaat part 6Khalid Abdul Kareem
The document summarizes the sixth study from the book "Removal of Doubts" by Muhammad bin Abdul-Wahhab. It discusses arguments made by those who commit shirk and the proper responses. It notes that enemies of tawheed object that they do not associate partners with Allah but see righteous people as having status with Allah. The response is that while the mushriks affirmed Allah's lordship, they took idols and people as intercessors, which Allah condemned as shirk. It equates calling upon idols and the righteous as shirk. The document advocates responding with clear Quranic verses establishing tawheed and rejecting any intermediaries between man and Allah.
The document discusses the three stages of the nafs (soul/ego) in Islam: 1) the nafs that inclines towards evil, 2) the self-accusing soul that struggles between right and wrong, and 3) the tranquil soul that has attained spiritual perfection. It provides Quranic verses to explain each stage and emphasizes purifying oneself through obedience to God, controlling desires, patience, avoiding sins, and seeking forgiveness in order to progress from the first inclined stage to the tranquil stage.
1) On the Day of Judgement, the book of deeds containing all of one's actions will be opened and one will remember everything they have done.
2) People will be judged based on whether their good deeds outweigh their bad deeds, and they will receive their book in their right or left hand accordingly.
3) Sending salawat (blessings) upon Prophet Muhammad and his family is considered the most weighty deed that can help increase the measure of one's good deeds and make them heavier on the scale.
The document discusses what happens to a person at the time of death based on Islamic beliefs. It describes how angels comfort the dying believer and extract their soul. It also warns of the dilemmas a person may face with whispers from Shaitan at their time of death. The text advises having positive thoughts of Allah and proper preparation through good deeds to help face death peacefully. It concludes by outlining the questioning of the soul in the grave by angels until the Day of Judgment.
Women in the Qur'an: Breaking StereotypesAmina Inloes
How are women in sacred history portrayed in the Qur'an? Does the Qur'an prescribe one role for women? Are women inherently the same - good or bad - or are women varied human beings? Use this presentation to begin to explore that question.
Presented at MGUSAC conference December 2014. Video available at https://www.youtube.com/watch?v=xPrFIOOoPyk&feature=youtu.be
The document summarizes Satan's stratagems against humanity as described in the Quran. It discusses how Satan lies in wait for people from all directions - before, behind, right, left - to mislead them away from righteousness. Satan promises to misguide all of humanity and stir up false desires, such as denying the afterlife, preferring this world over the next, and encouraging sinful acts. The document analyzes various Quranic verses about Satan's deception and explains interpretations provided by Islamic scholars on Satan's cunning ways.
The document discusses the sin of shirk (polytheism) in Islam. It defines shirk as associating partners with God or attributing God's unique attributes to created beings. The document outlines different categories of shirk and argues that humanity originally worshipped God alone before deviating into polytheism over time. It provides evidence from various religious traditions and scholars to support this view against the evolutionary model that sees polytheism as preceding monotheism. The document warns of the dangers of shirk and states that knowing its different forms is important to avoid falling into it.
This document provides information about Surah Al-Ikhlas (Chapter 112 of the Quran). It discusses the meaning and themes of monotheism/tawhid in the surah. Key points include:
1) Surah Al-Ikhlas affirms the oneness of Allah and that He begets not nor was He begotten.
2) It is considered one of the most important surahs regarding the concept of tawhid (monotheism).
3) The Prophet Muhammad instructed that Allah loves those who recite this surah often due to its emphasis on Allah's qualities.
4) The surah was revealed to emphasize monotheism in response
This document provides an explanation of Surah Al-Naas and the meaning of seeking refuge in Allah. It begins by translating the surah and explaining its key terms: Rabb-un-nas means Sustainer of mankind, Malik-un-nas means Master of mankind, and Ilah-un-nas means Deity of mankind. It then discusses seeking refuge in Allah with these beautiful attributes. The document also explores the meaning of waswas and khannas in reference to Satan, who whispers evil repeatedly and secretly into people's hearts. It notes that everyone has a devil assigned to them who tries to misguide them, and quotes hadiths about Satan circulating in humans and covering their hearts with whis
This document discusses Islam's teachings about caring for the environment and nature. It highlights how various Islamic practices like prayer times, the Qiblah direction, and moon sighting keep Muslims connected to nature. It provides examples from the Quran and hadiths emphasizing stewardship of the earth and prohibiting corruption and wastefulness of resources. The document offers suggestions for how Muslims can raise environmental awareness in their communities and care for plants, animals, food, water, clothing and other resources in sustainable ways as required by their faith.
The concept of TAWHID based on the Taiyebi Ismaili belief. The presentation based on my reading of Book - History of Ismaili Philosophy - Phil Corbin. The Nashihat of Sayedi Sadik Ali Saheb. The vaaz bayan Mubarak of Al - Hayyul Muqaddas Sayedna Mohammad Burhanuddin Saheb (AQ) and other open available internet reading material.
This document provides an overview of some key Islamic concepts, including:
1. The meaning of Islam is submission to Allah and adherence to His commands without objection.
2. Allah has given man freedom of choice and shown the paths of guidance and deviation through prophets, with Muhammad being the final prophet.
3. Proofs of prophets' truthfulness include that they do not seek personal interests, report unseen truths that reality verifies, and are supported by unchallengeable miracles.
The document provides an overview of the key principles of Islam according to Sh. Hmoud Al-Lahim. It begins by defining Islam as submission to the commands of Allah without objection, as this is the true essence of Islam. It then discusses how everything in the universe submits to Allah's laws, including humans. The document explains that Allah has given humans freedom of choice and shown us the paths of guidance and deviation through prophets. It states that those who choose guidance and fulfill their duties are true Muslims, while those who neglect worship and commit prohibitions are unbelievers. The document outlines some of Islam's main teachings on tawheed (monotheism), worshipping Allah alone, and the rewards of obedience
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
The document discusses the Islamic concept of shirk, which is defined as ascribing partners to God or giving God's rights or attributes to other beings. It provides details on different categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). The document emphasizes that shirk is the greatest sin in Islam and will not be forgiven, as it prevents one from entering paradise. It also discusses related concepts like tabarruk (seeking blessings), talismans, and omens.
The document provides a summary of rational proofs for believing in Allah as the creator of all things. It discusses 3 main points:
1. Nothingness cannot create anything - all things must have a creator who is the Existent, which points to Allah.
2. Contemplating the intricate design and order in creation leads to understanding characteristics of the creator like wisdom, knowledge, power, which are attributes of Allah.
3. For anything to be given or created, the creator must possess the ability or attribute to do so. Nature cannot be the creator as it possesses no attributes like knowledge, wisdom or will. This refutes claims of naturalism or that nature created itself.
The document provides a summary of rational proofs for believing in Allah as the creator. It discusses 3 main points:
1. Nothingness cannot create anything - the complex order and design in the universe points to an intelligent creator.
2. Contemplating creation leads to understanding characteristics of the creator, such as wisdom, knowledge, awareness. Nature itself has no attributes to create.
3. One who lacks attributes cannot endow them in others. Nature lacks attributes like mind, knowledge, and will, so could not have created humans with such attributes.
The document seeks to rationally justify belief in a supreme creator through examining the natural world and refuting the idea that nature itself is the creator.
The document discusses the key pillars of Al-Qadar in Islam according to Islamic theology:
1) Al-Ilm - Allah's complete knowledge encompassing all things past, present and future.
2) Al-Kitabah - Allah's writing of all things in the Preserved Tablet before creation.
3) Allah's Mashee'ah - Allah's will that determines what occurs in the universe.
4) Al-Khalaq - Allah as the sole Creator of everything and anything that exists.
This document contains two passages. The first discusses the word "Bismillah" and how invoking God's name at the beginning of tasks protects and empowers one like a tribal leader's protection in dangerous lands. It explains how all of creation operates in God's name through their very existence. The second passage discusses the story of Prophet Yunus and how his supplication to God alone saved him from drowning at sea when all other causes had failed, demonstrating the power of taking refuge in the one true cause, God. It encourages the reader to make a similar supplication in their times of need and darkness.
Η Ευρωπαϊκή ευρυζωνική ιστορία, όπως και εκείνη των ευρωπαϊκών τηλεπικοινωνιών, είναι γεμάτη από επιτυχίες. Οι καταναλωτές έχουν επωφεληθεί σημαντικά από την αύξηση του ανταγωνισμού κατά τα τελευταία δέκα χρόνια: οι ταχύτητες πρόσβασης έχουν αυξηθεί, οι τιμές έχουν μειωθεί, οι επιλογές είναι πολλές και οι ευρωπαίοι καταναλωτές απολαμβάνουν μεγαλύτερες ταχύτητες πρόσβασης και χαμηλότερες τιμές από τους αμερικανούς ομολόγους τους.
Η επιτυχία στις ευρυζωνικές αγορές λιανικής πώλησης έχει επιτευχθεί σε μεγάλο βαθμό επειδή η ρύθμιση της πρόσβασης επέτρεψε την είσοδο στην αγορά νέων παικτών. Ειδικότερα, η πρόσβαση στα δίκτυα στο φυσικό επίπεδο, μέσω της αδεσμοποίητης πρόσβασης στον τοπικό βρόχο (LLU), επέτρεψε στους νεοεισερχόμενους παίκτες να καινοτομήσουν και να διαφοροποιήσουν τις υπηρεσίες τους από τους κατεστημένους φορείς (ΟΤΕ).
Solaris 10 10 09 what's new customer presentationxKinAnx
Solaris 10 10/09 includes tested updates, improvements to patching and installation speed, and enhancements to ZFS including user and group quotas and L2ARC caching on SSDs. It also features power management improvements through the Power Aware Dispatcher and optimization for Intel Nehalem processors. New in this release are datacenter-grade power management, platform support for additional Intel and AMD processors, and install and maintenance speed improvements.
The document provides a detailed response to two questions from "Re'fet Bey" about the Bull and the Fish and the People of the Cloak.
1) In response to the question about the Bull and the Fish, the response provides three principles and three aspects to explain that references to a bull and fish holding up the earth were metaphorical allusions that came to be misunderstood literally over time.
2) In response to the question about the People of the Cloak, the response explains that the Prophet covered Ali, Fatima, Hasan, and Hussein with his cloak to absolve Ali of future accusations and honor Fatima's descendants, foreseeing the strife that would emerge.
Η ταχεία εξέλιξη της τεχνολογίας και η παγκοσμιοποίηση έχουν τροποποιήσει ριζικά τη ζωή μας και θέτουν νέες προκλήσεις για την προστασία των προσωπικών δεδομένων και της πνευματικής ιδιοκτησίας. Η μετάβαση από τη βιομηχανική κοινωνία στη λεγόμενη κοινωνία των πληροφοριών, της ψηφιακής τεχνολογίας και επικοινωνίας έχει προκαλέσει βαθιές επικοινωνιακές, πολιτισμικές και οικονομικές αλλαγές. Η αξία και η οικονομική σημασία των άυλων αγαθών και των πληροφοριών έχει πολλαπλασιασθεί σε μια κοινωνία της οποίας η οικονομία και η επικοινωνία έχει διεθνοποιηθεί. Η πνευματική ιδιοκτησία παρέχει την κινητήρια δύναμη στην κοινωνία της διασκέδασης και της παγκόσμιας επικοινωνίας. Σκοπός αυτού του άρθρου δεν είναι να αναλύσει το σοβαρό αυτό ζήτημα αλλά να θίξει κάποια ζητήματα καθώς και να προβληματίσει για το μέλλον των πνευματικών δικαιωμάτων στο πλαίσιο την Ευρωπαϊκής Κοινότητας.
The soul journeys to the afterlife upon death. Angels meet the pure soul with joy and fragrance, carrying it to Allah and back to witness the funeral before insertion in the grave. Two angels question the soul to judge its fate - believers answer correctly and are blessed, unbelievers answer wrongly and are punished. The hadith describes the soul's journey and grave experience in vivid detail.
This document provides an introduction and first chapter of a book discussing life after death in Islam. It begins by establishing Ibn al-Qayyim as a reliable source on the topic, being a renowned Damascus-based scholar. The chapter then describes what happens at the moment of death, with the soul seeing and interacting with the Angel of Death. It discusses the soul's journey to meet others in the next world and to be brought before Allah. It also describes the soul returning to witness funeral rites and reside with the body until questioning in the grave.
This document discusses democracy as a religion that is not submission to Allah. It begins by quoting a Quranic verse stating that only submission to Allah will be accepted and all else leads to loss. It then provides context and background for a book written by Abu Muhammad al-Maqdisi arguing that democracy is a clear form of disbelief and polytheism. The document aims to translate this book into English to warn non-Arabic speakers and distinguish truth from falsehood.
Democracy is a clear form of disbelief and polytheism according to Islam. Worshipping any deity other than Allah, including by following man-made laws and constitutions, is considered shirk or polytheism. Jihad must be waged against democracy and its adherents to damage this man-made system and get people to worship only Allah. Taking Prophet Ibrahim as an example, there must be open enmity and rejection of democracy and those who follow it.
Democracy is a religion that must be rejected and fought against. It is a form of polytheism as it involves obeying man-made laws instead of the law of Allah. The document outlines how democracy places legislators and politicians in the role of deities as they claim the right to make laws. True belief requires rejecting all deities and laws besides Allah. Jihad must be waged against democracy and its supporters to damage the man-made system and return people to worshipping Allah alone.
The Psalm describes God as omniscient, eternal, sovereign, and infinite. It says God knows our thoughts, actions, and whereabouts at all times. The Psalm encourages acknowledging, worshipping, submitting to, and praising God given his complete knowledge and sovereignty. It suggests avoiding ungodliness and ungodly influences, and instead inviting God's scrutiny and leadership in life.
Salman, a Persian man from Isfahan, became interested in Christianity after visiting a church and liking their prayers. Despite his father's religion forbidding it, Salman was drawn to Christianity. When his father learned of this, he chained and confined Salman. Undaunted, Salman arranged passage to Ash-Shaam to learn more about Christianity. Upon arriving, he sought out the best person to learn from, the Bishop. Salman expressed his desire to serve at the church to gain knowledge and pray with them.
This document provides context and explanations for "The Twenty-Sixth Flash Treatise For The Elderly" which consists of 26 hopes and consolations for elderly people. It explains that due to circumstances of its writing, the treatise may not be perfectly expressed but asks tolerant reading. It then begins the treatise by introducing the first hope that belief in God is the source of all hopes and lights for the elderly.
Lord's work through Jakob Lorber containing a collection of impressive narrations referring to the conditions of death and existence in the beyond of a few representative persons: a famous man, a rich man, a scholar, a young mundane woman, a general, a pope, a ministry, a poor man etc.
THE PALE HORSE SEEN ON EURONEWS AND IT CENTRALITY AT THE COMING OF THE MESSIAH.gems2015
This document summarizes a pastor's sermon given at the Mombasa Pastors Conference on February 28th, 2011 about the four apocalyptic horsemen from the Book of Revelation. The pastor discusses his vision from God in 2008 where he saw the third horseman, the black horse, released from God's throne. He prophesied this would lead to a global famine or economic crisis. Within two months, the global financial crisis occurred. He explains this horseman's fulfillment and links it to other prophecies. The pastor highlights two key signs Jesus gave in the Mount of Olives Prophecy for the end times: deception and wars/rumors of wars. He emphasizes the importance of not being de
Salman, a Persian man, became interested in Christianity after observing Christians praying in a church. When he told his father, who followed the local religion of Zoroastrianism, his father forbade him from learning about Christianity and chained him. Determined to learn more, Salman arranged to travel with Christian merchants to the region of Syria. There, he devoted himself to serving the bishop in order to learn about Christianity.
Thus, my beloved, having danced with us the Lord went forth. And we as men gone astray or dazed with sleep fled this way and that. I, then, when I saw him suffer, did not even abide by his suffering, but fled unto the Mount of Olives, weeping at that which had befallen.
CAN YOU STAND THE TRUTH?
THE CHRONICLE OF MAN’S IMPRISONMENT
LAST CALL!
A book with cosmological content in the form of a study, arraying (in its sum of 635 bibliographic citations which accompany its main corpus) information and excerpts from scientific research, ancient and sacred texts from every mythology, religion, philosophical viewpoints, the Christian Apocryphal Gospels, as well as metaphysical views, so as to compose the complete image of the puzzle of man’s role in the world. Furthermore, the contemporary problems of humanity and the entire planet are dealt with and fully explained.
And to close the circle of knowledge offered, many controversial issues are tackled, without reservations or in fear they might not be “convenient” to the readers…
If you are interested in learning more you can follow this link and take a look at the book of truth: https://bit.ly/3EIr6Vx
This document argues that democracy is a form of disbelief and polytheism that must be rejected and fought against. It claims that democracy's legislative councils are places of polytheism since only Allah can prescribe laws. It asserts that those who believe in or follow democratic systems have taken legislators as false deities and made man-made laws partners with Allah. The document urges rejecting any other system of governance than one ruled by Islamic law as prescribed by Allah alone.
This document argues that democracy is a form of disbelief and polytheism that must be rejected and fought against. It claims that democracy's legislative councils are places of polytheism since only Allah can prescribe laws. It asserts that those who believe in or follow democratic systems have taken legislators as false deities and made them partners with Allah in lawmaking. The document urges readers to take democracy's supporters as enemies and wage jihad against them, following the example of Prophet Ibrahim who rejected the polytheism of his people.
This document provides an introduction and overview of hadiths and their importance in Islam. It discusses how hadiths record the sayings and actions of the prophet Muhammad and form a model for Muslims to follow. It also summarizes some key hadiths about the attributes of God, including God's kindness, forgiveness, mercy and love. It discusses concepts like heaven, hell, faith, Islam and the importance of prayer in Islam based on hadiths.
Movementduring Dhikr (remembrance) is a good thing because it brings energy to the
body for that act ofworship. It is permissible in Sacred Law, as proven by the narration of Imam Ahmad in his Musnad, and al-Maqdisī with sound narrators from the Hadīth of Sayyidina Anas RA...
The document discusses questions about Allah that were posed by Christian missionaries to Muslims in Europe. It provides detailed responses to the questions by referencing verses from the Quran and hadiths. The key points are:
1) Allah is the one true God, as referenced in the opening chapter of the Quran. He has many beautiful names that describe his perfect attributes.
2) Praising Allah ("Al-Hamdulillah") is important in Islam and comprises Allah's divine names and qualities. It is how Muslims begin and end prayers and how believers in heaven will speak.
3) Knowing Allah's names allows one to understand His perfect and supreme nature and follow the righteous path to paradise
This document discusses how to believe in the Last Day according to Islamic teachings. It explains that believing in the Last Day means believing in everything mentioned in the Quran and hadith about the events that will occur after death, including the resurrection and being held accountable for one's deeds. It then discusses several key events and concepts related to the Last Day over the course of 11 sections, including the fitnah (trial) of the grave, punishment and blessings in the grave, resurrection, the sun's proximity on Judgment Day, accounting for deeds, the Balance, distribution of books, al-Hawdh, intercession, the Siraat bridge, and entrance into Paradise or Hell. It emphasizes that believing in these events is
This document discusses how to believe in the Last Day according to Islamic teachings. It explains that believing in the Last Day means believing in everything mentioned in the Quran and hadith about the events that will occur after death, including the resurrection and being held accountable for one's deeds. It then discusses several key events and concepts related to the Last Day over the course of 11 sections, including the fitnah (trial) of the grave, punishment and blessings in the grave, resurrection, the sun's proximity on Judgment Day, accounting for deeds, the Balance, distribution of books, al-Hawdh, intercession, the Siraat bridge, and entrance into Paradise or Hell. It emphasizes that believing in these events is
The document discusses various aspects of belief in the Last Day according to Islamic theology. It begins by explaining that belief in the Last Day involves believing in everything mentioned in the Quran and hadiths regarding the events and descriptions of that Day. It then discusses 11 specific topics:
1. The fitnah (trial) of the grave where one will be questioned about their faith.
2. The punishment and blessings of the grave.
3. The resurrection of bodies on the Last Day.
4. The closeness of the sun.
5. Accounting of deeds.
6. The Balance.
7. Distribution of books of deeds.
8. The
Atalarımız “ibret olma ibret al” demişler. Ne doğru söz.Ahmet Türkan
Atalarımız “ibret olma ibret al” demişler. Ne doğru söz. Hiç ibret alınsa ibretlik olunacak hallere düşülür mü? Ama yine de insan olmanın manasına bakıldığında insan unutkan ve cahildir. Kendi ibretlik hayatından da ibret almaz.
Madem imtihan dünyası olan şu aleme bize ihsan edilen akıl, şuur, idrak, zekâ ve hafıza kuvveleri sayesinde gönderildik. Madem bize bir emanet verildi. O emaneti hafızamızı diri tutarak muhafaza etmenin yollarını da öğrenmeliyiz. Yani aklımız gibi hafızamızı da muhafaza etmeliyiz.
Yaklaşık 50 (670) yılında doğdu.
Berberî asıllı
Nefzâve veya Zenâte kabilesine mensuptur; Mağrib fetihleri sırasında esir alındığı belirtilir.
Hemedan (İran) kökenli olup Kuzey Afrika’ya göç etmiş bir kabileden geldiği veya Arap asıllı olduğuna dair görüşler de vardır.
Leys veya Sadîf kabilesine nisbet edilmesi onun bu kabilelerin Âzatlısı diye kabul edilmesindendir.
Türk kültüründe ve dünya kültüründe çok uzun yıllar boyunca hikâye anlatımı ve yazımı yaygındır. Bizim köklü edebiyatımızın görklü hikayeleri Dede korkut hikâyeleri ile özdeşleşmiştir. Sadi’nin Bostan ve Gülistan’ı, Mevlana’nın Mesnevisi gibi daha pek çok yazarımızın hikayeleri bu alanda en güzel örneklerdir.
Bazı sözler insana yâredir.
Bazı sözler insana çaredir.
İnsan duyduğundan etkilenir. İnsan kulaktan ya zehirlenir ya da şifa bulur. Şifalı sözlerden derlediğim ilaçları sizlerle paylaşmak istedim değerli kitap dostlarım.
El documento habla sobre la historia de Turquía y la importancia de preservarla. Explica que la historia turca debe ser estudiada y enseñada a las generaciones futuras para mantener la identidad cultural del país. También destaca el papel de la institución Türk Tarih Kurumu en investigar, compilar y publicar documentos históricos sobre Turquía.
Garip bir çağda yaşıyoruz. Çekirdek aile kavramını içi boşaltılmış, çitlenmiş çekirdeğe döndürmüşüz. Anneler babalar huzur evlerinde, evde kedi köpek besler olmuşuz. Kaybedince anlamışız anne ne demek, baba ne demek. Aslında var iken sarılmak lazım değil miydi? Var iken ellerini öpmek, yaralarını sarmak lazım değil miydi?
Asıl varken gölge eksiktir. Hak yolunun yolcuları ise O Nebi’nin varisleridir. Bizlere rehberlik yolunda Allah Resulünün ahlakını aktarırlar, aktarmak isterler. Yani sözleri ile fillerindeki tutarlılık kişiyi ahlak sahibi yapar. Erdemli kılar. İnsanı insan yapan, diğer canlılardan ayıran özelliği öğrenme kabiliyeti, bu değerler ile birleştirip insan onuruna yakışan şekilde hareket etmesidir.
Günümüz dünyasında haramlarla helallerin karıştığı, etik ile ahlakın sınırlarının iç içe olduğu günümüzde iş ahlakının nerede başladığı nerede son bulduğu muammadır. Lakin mensubu olmakla şeref duyduğumuz İslam Dini her konuda olduğu gibi bu konuda da bizlere almamız gereken tavır konusunda son derece tatminkâr cevaplar vermiştir.
İlk yazımdan itibaren tarih sırasına göre sıralanmış olup her 50 yazı ayrı bir ciltte değerlendirilecektir. Böylece geri dönüp bakmak ta kolay olacaktır. Şimdi elinizdeki bu kitap 3. Cilt olarak hazırlanmıştır.
1. The Eleventh Flash
The Stairway of the Practices of the Prophet and Antidote for the Sickness of Innovations
In the Name of God, the Merciful, the Compassionate. Now has come to you a
Prophet from among yourselves; it grieves him that you should perish;
ardently anxious is he over you; to the believers is he most kind and merciful.
[The First Station of this verse is the Highway of the Practices of the Prophet
(PBUH), and its Second Station, the Stairway of the Practices of the Prophet
(PBUH).]
But if they turn away, say: "God suffices me, there is no god but He; in Him do
I place my trust-He the Sustainer of the Throne (of Glory Supreme!" * say: "If
you do love God, follow me: God will love you and forgive you your sins; .for
God is Oft-Forgiving, Most Merciful. "
Of the hundreds of points concerning these two sublime verses, eleven will be explained
concisely.
• FIRST POINT
The Most Noble Prophet (Upon whom be blessings and peace) said:
"Whoever adheres to my practices when my Community is corrupted shall receive the reward
of a hundred martyrs.”
Yes, following the Practices of the Prophet is certainly most valuable. And at times when
innovations are prevalent following them is even more valuable. And particularly when the
Prophet's Community is corrupted, to comply with a small matter of conduct of the Practices
signifies a powerful belief and fear of God. Following the Practices directly recalls the Noble
Prophet (Upon whom be blessings and peace), and that recollection and remembrance is
transformed into recollection of the Divine Presence. The moment the Practices are complied
with in even the least significant dealings, in the conduct of eating, drinking, or sleeping, such
habitual, natural acts become meritorious acts of worship in compliance with the Shari'a. For
through such commonplace actions a person thinks of following the Noble Prophet (Upon
whom be blessings and peace) and conceives of them as conduct of the Shari'a. Then he
recalls that he is the owner of the Shari'a. And from that his heart turns to Almighty God, the
True Lawgiver, and he gains a sort of sense of the Divine Presence and worship.
2. And so, due to this mystery, one who makes it his practice to follow the Practices of the
Prophet (PBUH) transforms all his acts into worship, and may make his whole life fruitful and
yielding of reward.
• SECOND POINT
Imam-i Rabbani, Ahmad Faruqi, (May God be pleased with him) said:
"While traversing the degrees in my spiritual journeying, I saw the most brilliant, splendid,
subtle, and sound among the levels of the splendid to be those who took following the
Practices of the Prophet (PBUH) as the basis of their way. Even the ordinary saints of that
level appeared to be more splendid than the highest saints of the other levels."
Yes, Imam-i Rabbani, the Regenerator of the Second Millenium (May God be pleased with
him) speaks the truth. One who takes the Practices of the Prophet (PBUH) as the basis rises to
the station of being beloved of God under the. shadow of God's Beloved.
• THIRD POINT
At a time this poor Said was trying to emerge from the Old Said, his intellect and heart were
floundering among truths in a terrible spiritual storm resulting from lack of a guide and the
pride of his evil-commanding soul. They were being tossed around, rising and falling,
sometimes from the Pleiades to the ground, sometimes from the ground to the Pleiades.
At that time I observed that like qibla-directing compasses showing the course to be followed
in ships, each of the matters of the Practices, and even small points of conduct, were like
electric switches among innumerable hazardous, dark ways. And when, at the time on that
spiritual journeying I saw myself under awesome pressure overwhelmed by truly burdensome
loads, I followed the matters of the Practices touching on that situation, I experienced a
lightness as though all my burdens were being lifted from me. Through submitting to them, I
was saved from doubts and scruples, that is, from anxieties like: "Is such a course of action
right, is it beneficial, I wonder?" Whenever I drew back my hand, I looked and saw that the
pressure was intense. There were numerous ways, but it could not be known where they led.
The load was heavy, and I was utterly powerless. My view was short, and the way, dark.
Whenever I adhered to the Practices of the Prophet (PBUH), the way was lit up and seen to be
safe. I experienced a state of mind as though the load was being lightened and the pressure
lifted. And so at those times I confirmed through my own observations what Imam-i Rabbani
had said.
• FOURTH POINT
3. At one time, I saw myself in a strange world resulting from a state of mind produced by
contemplating death and affirming the proposition "Death is a reality," and from the
transience and passing of the world. I saw myself as a corpse standing at the head of three
huge corpses.
O n e : I was like a tombstone at the head of the immaterial corpse of all living creatures, with
which I was connected through my life and which had entered the grave of the past.
T h e S e c o n d : In the graveyard of the globe of the earth on the face this century, which
was the tombstone at the head of the vast corpse buried in the grave of the past of all the
species of living creatures, with which mankind is connected through its life, I was a point
that would be swiftly erased, an ant that would swiftly die.
T h e T h i r d : Since the universe is certain to die on Doomsday, that is how I saw it. And in
addition to seeing myself in terror at the death agonies of that vast corpse, in wonder and
astonishment at its death, my own death too, which is certain to occur in the future, appeared
to be happening at that time. In accordance with And if they turn away (to the end of the
verse), on my death all beings, all my beloveds, turned their backs on me, abandoning me and
leaving me alone. My spirit was being driven towards the future on the side of post-eternity,
which resembles a boundless ocean. Whether it wanted or not, it had to be cast into the ocean.
And so, while in that most strange and sorrowful state of mind, help reached me from belief
and the Qur'an; the verse,
But if they turn away, say: "God suffices me, there is no god but He; in Him do
I place my trust-He the Sustainer of the Throne (of Glory) Supreme!"
came to my assistance, and became like a safe and trusty boat. My spirit boarded the verse
with complete confidence and joy. I understood that besides the verse's explicit meaning, an
allusive meaning had consoled me so that I had found tranquillity and serenity.
Yes, its explicit meaning says to the Noble Prophet (Upon whom be blessings and peace): "If
the people of misguidance turn away, shun your Shari'a and Practices and do not heed the
Qur'an, do not worry. Say: `Almighty God is enough for me. I place my trust in Him. He will
raise up others in your place who will follow me. The throne of His rule encompasses
everything; the rebellious cannot escape outside its bounds, nor do those who seek assistance
remain unaided."' While its allusive meaning says this:
"O man! And O leader and guide of mankind! If all beings leave you and depart for non-
existence on the road of transience; if living beings part from you and hasten down the road of
death; if people abandon you and enter the graveyard; if the people of neglect and
misguidance do not heed you and fall into darkness; do not be anxious. Say: Almighty God
4. suffices me. Since He exists, everything exists. And so, those who have departed have not
gone to non-existence; they have departed for another of His realms. And out of His infinite
generosity and from among His innumerable soldiers, that Owner of the Sublime Throne
sends others in their place. And those who have entered the graveyard have not been
annihilated; they have departed for another world. He will send other officials in their place.
And He can send obedient servants who follow the true path in place of those who fall into
misguidance. Since it is thus, He takes the place of everything. All things cannot take the
place of His regard and attention."
And so, by means of this allusive meaning, the three awesome corpses which filled me with
terror took on another form. They became a wisdom-displaying passage, an instructive
excursion, a journeying for the performance of duties, a demobilization and a charging with
duties, whereby the universe is shaken up, and comes and goes.
• FIFTH POINT The sublime verse,
Say: "If you do love God, follow me: God will love you
proclaims in definite fashion just how necessary and important it is to follow the Practices of
the Prophet (PBUH). Yes, among the syllogisms of logic, this verse is the most powerful and
certain of the sort called hypothetical or conditional syllogisms. It is as follows:
As an example of a hypothetical syllogism it is said in logic: "If the sun comes out, it will be
daytime." For a positive result it is said: "The sun has come out. It therefore points to the
conclusion that it is now daytime." For a negative result, it is said: "It is not daytime. One
therefore draws the conclusion that the sun has not come out." According to logic, these two
conclusions, negative and positive, are definite.
In just the same way, the above verse says: "If you love God, you will follow God's Beloved.
If you do not follow him, it points to the conclusion that you do not love God." If a person
loves God, it entails following the Practices of God's Beloved. Yes, one who believes in
Almighty God will certainly obey Him. And the most acceptable, the most direct, and the
shortest among the ways of obeying Him is without doubt the way God's Beloved showed and
followed.
Yes, it is necessary and self-evident that the All-Generous One of Beauty, Who fills the
universe with so many bounties, should want thanks from conscious creatures in return for the
bounties. And clearly that All-Wise One of Glory, Who adorns the universe with so many
miracles of art, will make the most excellent of conscious creatures His addressee and
interpreter, and herald and leader of His servants. And certainly and self-evidently that All-
Beauteous One of Perfection, Who makes the universe reflect the innumerable manifestations
of His beauty and perfections, will give the most perfect worshipful stance to the one who is
the most comprehensive and perfect measure and means of displaying His beauty, perfection,
Names, and art, which He clearly loves and wants to display; He will make his conduct a fine
example to others and encourage them to follow him so that his fine conduct may appear in
others too.
5. I n S h o r t : Love of God necessitates and results in following the Practices of the Prophet
(PBUH). How fortunate the person whose share of following them is great! And woe on the
person who does not appreciate the Practices and embarks on innovations!
• SIXTH POINT
The Noble Prophet (Upon whom be blessings and peace) said: "All innovations are
misguidance, and all misguidence leads to Hell." That is to say, according to the verse,
This day have I perfected, for you your religion,
not to care for the rules of the Illustrious Shari'a and principles of the Practices of the Prophet
(PBUH) after they have been completed and perfected, and adopt new creations, or God
forbid, create innovations, which infers considering them to be deficient, is misguidance, it is
the Fire.
There are degrees in the Practices of the Prophet (PBUH): some are compulsory; these may
not be given up. This sort are described in detail in the Illustrious Shari'a. They are
incontestable and can in no way be changed. Another sort are voluntary, and these are of two
sorts:
One sort are those Practices of the Prophet (PBUH) that concern worship. They too are
described in the books of the Shari'a, and to change them is innovation. The other sort are
called "conduct" (Adab), and are mentioned in the books of the Prophet's biography.
Opposition to them cannot be called innovation, but it is opposition of a sort to the Prophet's
conduct and means not benefiting from their light and true courtesy. This sort is to follow the
Noble Prophet's (Upon whom be blessings and peace) actions in customary, natural acts and
dealings, which are known through unanimous reports. For example, there are numerous
Practices showing the conduct of speaking, and explaining the principles of the conduct of
eating, drinking, and sleeping, and concerning social intercourse. Practices of this sort are
called "conduct." One who follows this conduct transforms his habitual actions into worship
and receives significant effulgence from the conduct. Practising the smallest aspect of such
conduct recalls the Noble Prophet (Upon whom be blessings and peace), and imparts a light to
the heart.
The most important among the Practices of the Prophet (PBUH) are those which are the
symbols of Islam and connected with the `marks of Islam.' The marks of Islam are worship,
concern the community, and quite simply are general rights of a sort. As the whole
community benefits from one person doing them, so on the person giving them up, the whole
community is responsible. There can be no hypocrisy in the performance of marks of this sort,
and they should be proclaimed. Even if they are of the voluntary sort, they are still more
important than personal obligatory acts.
• SEVENTH POINT
6. The Practices of the Prophet (PBUH) are courtesy. There is no matter among them beneath
which a light, and courtesy, is not to be found. The Noble Prophet (Upon whom be blessings
and peace) said: "My Sustainer taught me good conduct, and how well he taught me." Yes,
one who studies the Prophet's biography and knows his Practices will certainly understand
that Almighty God gathered together in His Beloved all the varieties of courtesy and good
conduct. One who gives up the Practices abandons courtesy. He verifies the rule, "The ill-
mannered person is deprived of Divine favour," and is discourteous in a way that causes him
loss.
Q u e s t i o n : How can there be courtesy in the face of the Knower of All Things, Who sees
and knows everything and from Whom nothing can be hidden? Situations which cause shame
or embarrasment cannot be concealed from Him. One sort of courtesy is covering the
necessary members and veiling states which are distasteful. But nothing can be hidden from
the sight of the Knower of All Things.
The Answer:
Firstly: Giving it the greatest importance, the Glorious Creator wants to show His art as
beautiful; He veils detestable things; and He attracts attention to His bounties by decorating
them. So too, He wants to show His creatures and servants as beautiful to other conscious
beings. Their appearing in ugly situations is a sort of rebellion against His Names like
Beauteous, Adorner, Subtle, and Wise, and is contrary to courtesy. Thus, the courtesy of the
Practices of the Prophet (PBUH) is to assume a manner of pure courtesy within the bounds of
the Glorious Maker's Names.
Secondly: As a doctor, a doctor may examine the most private member of someone who is
canonically a stranger to him, and if necessary it may be shown to him, and this may not be
said to be discourteous. Indeed, it may be said that the conduct of medicine requires this. But
the same doctor may not examine such a private member as a man, or under the title of
preacher or teacher, and courtesy cannot issue a fatwa permitting it to be shown. To show it to
him in such a way would be shameless.
In just the same way, the Glorious Maker has numerous Names, and each Name has a
different manifestation. For example, just as the Name of Oft-Forgiving requires the existence
of sins and Veiler, the existence of faults, so too, the Name of Beauteous does not wish to see
ugliness. Names pertaining to Divine beauty and perfection like Subtle, Munificent, All-Wise,
and All-Compassionate require that beings be in the most beautiful form and best possible
situations. And those Names pertaining to beauty and perfection want to display their beauties
in the view of angels, spirit beings, jinn and man through the beautiful states and fine conduct
of beings. Thus, the conduct of the Practices are the signs of this elevated conduct, and its
principles and samples.
7. • EIGHTH POINT
Following the verse, Now has come to you a Prophet (to the end of the verse), which shows
the Noble Prophet's (Upon whom be blessings and peace) perfect kindness and compassion
towards his Community, the verse, But if they turn away, say: "God suffices me... " says:
"O mankind! And O Muslims! You should understand how lacking in conscience it is and
how unreasonable to turn away from the Practices and the decrees the Noble Prophet (PBUH)
conveys as though casting aspersions on his self-evident compassion, for he guides you with
infinite kindness, expending all his strength for your benefit, and curing with his Practices
your spiritual wounds.
"And O compassionate Prophet and clement Messenger! If they do not recognize this vast
compassion of yours and out of their foolishness, turn their backs and do not listen to you, do
not be anxious. The All-Glorious One, under Whose command are the cohorts of the heavens
and earth, and the sovereignty of Whose dominicality rules over the Sublime allencompassing
Throne, is sufficient for you. He will muster around you His true, obedient troops, and make
them heed you and accept your decrees!"
Yes, there is no matter of the Shari'a of Muhammed and Practices of the Prophet (PBUH) in
which is not found numerous instances of wisdom. This wretched one claims and is ready to
prove this, despite all his faults and impotence. Furthermore, the seventy to eighty parts of the
Risale-i Nur so far written are like seventy to eighty truthful witnesses testifying to how full
of wisdom and truth are the matters of the Practices of Muhammed and his Shari'a (Upon
whom be blessings and peace). If I was capable of it and they had been written, not seventy
treatises on this subject, but seven thousand could not completely describe those instances of
wisdom.
Moreover, I have observed and experienced perhaps a thousand times in my own self that the
principles and matters of the Shari'a and Practices of the Prophet (PBUH) are each most
beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social
sicknesses, and that matters put forward by philosophy cannot take their place, and to an
extent I have made known to others in the Risale-i Nur what I have experienced. If anyone
doubts this claim of mine, let them refer to the parts of the Risale-i Nur and see for
themselves.
It may be seen from this just how profitable it is to try to follow as far as is possible the
Practices of such a person, and how advantageous for eternal life, and how beneficial for
worldly life.
• NINTH POINT
8. Actually following to the letter every aspect of the Practices of the Prophet (PBUH) is only
bestowed on the highest of the elite. If it is not possible to follow them in practice, everyone
can seek to do so by intention, purpose, and by supporting them and being biased towards
them. In any event one is compelled to follow the obligatory and compulsory sorts. And even
if there is no sin involved in giving up the Practices which are `recommended', it results in
considerable loss of merit. And if they are changed, it is a great error. When the Practices are
followed in habitual actions and dealings, such acts become worship. While if they are not
followed, it is not to be reproved, but the benefit from the light of the daily conduct of God's
Beloved is less.
New creations in the ordinances concerning worship are innovation, and since innovations are
opposed to the verse,
This day have I completed for you your religion,
they are rejected. But if they are the recitations and invocations of the Sufi way, on condition
their origins are the Book and Sunna, and even if they are in different forms and manners,
their basis and principles do not oppose the Practices of the Prophet or change them, they are
not innovations. Certainly some scholars classed a number of these as innovations, but called
them "commendable innovations." Imam-i Rabbani, the Regenerator of the Second
Millenium, (May God be pleased with him) said:
"On my spiritual journeying, I saw that words narrated from the Noble Prophet (Upon whom
be blessings and peace) were luminous, shining with the rays of his Practices. Whereas when I
saw brilliant and powerful invocations and states not narrated from him, there was no light on
them. The most brilliant of this sort was not equal to the least of the first sort. I understood
from this that the rays of the Practices of the Prophet (PBUH) are an elixir. Also, for those
seeking light, the Practices are sufficient: there is no need to seek light outside them."
This statement of a hero of reality and the Shari'a such as that shows that the Practices of the
Prophet (PBUH) are the foundation stone of the happiness of both worlds and the source and
spring of all attainment and perfection.
O our Sustainer! We believe in what You have revealed to Your Prophet; then
write us down among those who bear witness.
• TENTH POINT
In the verse,
Say: "If you do love God, fallow me: God will love you is a miraculous conciseness, for many
phrases have been included in these three phrases. It is as follows:
9. The verse says: "If you believe in God (May His Glory be exalted), you will surely love Him.
Since you love God, you will act in the manner He loves. To do that, you must resemble the
one God loves. And he may be resembled by following him. Whenever you follow him, God
will love you too. Anyway you have to love God so that He shall love you."
These phrases form only a brief and concise meaning of the verse. It means that the most
exalted goal for man is to receive Almighty God's love. The verse shows that the way of
achieving this elevated aim is by following God s Beloved and his Practices. If at this station
Three Points are proved, the above truth will become completely clear.
F i r s t P o i n t : Man was created with an infinite innate love for the universe's Creator. For
included in human nature is love of beauty, worship of perfection, and love of bestowal. His
love increases in accordance with the degrees of beauty, perfection, and bestowal, reaching
the furthest degrees of ecstatic love.
Furthermore, contained in tiny man's tiny heart may be a love as great as the universe. Yes,
the fact that writings equivalent to a library of thousands of books may be inscribed in the
faculty of memory, which is a coffer of the heart's the size of a lentil, shows that the human
heart may contain the universe and bear love that great.
Since human nature has such an infinite capacity to love bestowal, beauty, and perfection; and
since the universe's Creator possesses infinite sacred beauty, the certain existence of which is
self-evidently established by His works to be seen in the universe; and since He possesses
infinite holy perfection, the existence of which is necessarily proved by the embroideries of
His art apparent in beings; and since He is the owner of infinite bounties, the existence of
which is certainly, indeed, observedly, established by the infinite varieties of His bestowal
and bounties to be observed in living creatures; these surely demand infinite love from man,
who is the most comprehensive, the most needy, the most thoughtful, and the most yearning
of conscious beings.
Indeed, all human beings are capable of infinite love for the All-Glorious Creator, and in the
face of His beauty, perfection, and bestowal, the Creator is more deserving than anyone to be
loved. All the varieties of love and intense attachment a believing human being has for his
life, immortality, and existence, his world, his self, and other beings, are droplets of his
capacity to love God. His various intense emotions are transformations of that capacity of his
to love, and distillations of it in other forms. It is clear that just as man takes pleasure at his
own happiness, so does he receive pleasure at the happiness of others to whom he is attached.
And just as he loves one who saves him from disaster, so does he love one who saves those he
loves. As a consequence of this state of mind, if a person thinks only of this out of all the
varieties of Divine bounties bestowed on all men, he would say:
"My Creator saved me from non-existence, which is eternal darkness, and gave me a beautiful
world like this one. Then when the time comes for me to die, He will again save me from non-
existence, which is eternal extinction, and from annihilation, and bestow on me in an eternal
realm an everlasting and most magnificent world. And like He has bestowed on me external
and inner senses and feelings with which to benefit from all the varieties of delights and good
things of that world and to roam around it and make excursions, so He also bestows
innumerable bounties on all my relations and friends and fellow-men, whom I much love and
10. to whom I am attached. Those bounties are also mine in a way, because I am happy and
received pleasure at their happiness. Since in accordance with the rule, `Man is the slave of
bestowal,' everyone in a sense worships benevolence, certainly in the face of such
innumerable favours, since I have a heart as great as the universe, it necessitates its being
filled with love at those favours, and I want to fill it. If in fact I am unable to love that much, I
can do so through capacity, by intention, by belief, by acceptance, appreciation, longing,
taking the part of, and by will." And so on.
Analogies may be drawn with the love for bestowal we have briefly alluded to here for the
love man feels for beauty and perfection. As for the unbelievers, they are infinitely hostile
because of their unbelief, and even bear a wrongful and insulting enmity towards the universe
and beings.
S e c o n d P o i n t : Love of God necessitates following the Practices of Muhammed (Upon
whom be blessings and peace). For to love God is to do what pleases Him. And the things that
please Him are manifested in most perfect form in the person of Muhammed (PBUH). There
are two aspects of resembling Muhammed's (PBUH) actions and deeds.
The First: Obeying Almighty God's commands in respect of loving Him and within the
bounds of what pleases Him necessitates following them, for the most perfect leader in such
matters is the person of Muhammed (PBUH).
The Second: Since the person of Muhammed (PBUH) is a most important means to
innumerable Divine favours for man, he is surely worthy of boundless love for the sake of
Almighty God. If man is capable of resembling someone he loves, by nature he wants to do
so. This definitely necessitates that those who love God's Beloved try to resemble him by
following his Illustrious Practices.
T h i r d P o i n t : Almighty God has boundless love, just as He has infinite compassion. As
He makes Himself loved in infinite fashion through all the fine qualities and adornment of the
creatures in the universe, so He also loves in particular conscious beings who respond with
love to His making His artefacts loved. It may be clearly understood how important and
exalted an aim it is to try to attract the love of a Being one manifestation of Whose mercy are
all the subtle wonders and good things and delights and bounties of Paradise. Since it is stated
clearly that His love is won only through following the Practices of Muhammed (PBUH), it is
certain that it should be man's greatest aim and his most important duty.
• ELEVENTH POINT
This consists of Three Matters.
F i r s t M a t t e r : The sources of the Noble Prophet's Illustrious Practices are three: his
words, his acts, and his conduct. And there are three categories of each of these three:
obligatory, voluntary, and laudable.
It is imperative to follow those that are obligatory and compulsory, and there are penalties and
punishment for giving them up. Everyone is charged with following them. As for the
voluntary sort, as laudable, the believers are again charged with following them, but there is
11. no penalty or punishment for giving them up. However, there is great merit in acting in
accordance with them and following them. And to change them is innovation, misguidance,
and a great error. To follow and imitate the Prophet's customary actions is extremely laudable
and in accordance with wisdom, and is beneficial for both personal life and social life and for
human kind. For in all his habitual actions are numerous things beneficial for life, and
furthermore, through following them, such conduct and actions become like worship.
Yes, since as both friend and foe agree, the person of Muhammed (PBUH) manifested the
highest degrees of moral virtues; and since as all are agreed, he is the most famous and
excellent individual in the human race; and since as indicated by his thousands of miracles,
and testified to by the World of Islam that he founded and its achievements, and affirmed by
the truths of the Qur'an of which he was the herald and interpreter, he was the most excellent
Perfect Man and most excellent guide; and since as the fruit of following him, millions of the
people of perfection have advanced through the degrees of attainment and reached the
happiness of both worlds; for sure his Practices and actions are the finest examples to be
followed, and the safest guides, and the soundest laws to be taken as principles. Happy is the
one whose share of following the Practices of the Prophet (PBUH) is great. While those who
are lazy and do not follow them suffer vast loss, and those who consider them to be
unimportant commit a great crime, while if they criticize them, which infers denying them, it
is serious misguidance.
S e c o n d M a t t e r : Almighty God decrees in the All-Wise Qur'an, And you (stand)
on an exalted standard of character.
According to sound narrations, when a distinguished Companion like Aisha the Veracious
(May God be pleased with her) described the Prophet (Upon whom be blessings and peace),
she would say: "His character is the Qur'an. "That is to say, "Muhammed (Upon whom be
blessings and peace) is the exemplar of the fine moral qualities that the Qur'an expounds. He
conforms to them more than anyone, and his nature was created in accordance with them."
Thus, while the deeds, states, words, and actions of such a person are each worthy to be a
model for mankind, how unfortunate are those heedless people of his Community who believe
in him yet give no importance to his Practices or want to change them-as even lunatics may
understand.
T h i r d M a t t e r : Since the Noble Prophet (Upon whom be blessings and peace) was
created with a most moderate character and in the most perfect form, his actions and rest all
proceeded on moderation and equanimity. His biography shows clearly that in all his actions
he proceeded with moderation and equanimity, avoiding excess and negligence.
Yes, the Noble Prophet (Upon whom be blessings and peace) conformed completely to the
command:
12. Therefore stand firm (in the Straight Way) as you are commanded,
and therefore moderation is apparent in all his acts, words, and conduct. For example, free of
wiliness and stupidity, which are the excess and negligence, like the corruption and darkness,
of the power of reason, his reasoning faculty always worked from the point of wisdom, the
middle way and means of moderation. So too, far from rage and cowardice, which are the
corruption of the power of anger and its excess and negligence, his power of anger always
acted with sacred courage, which is the middle way and means of moderation of that power.
And so too, purified of licentiousness and frigidity, which are the excess and negligence of the
power of animal appetites and its corruption, his power of passion always took chasteness, the
means of moderation of that power, as guide, at the degree of maximum virtuousness. And so
on... In all his Practices, daily conduct, and injunctions of his Shari'a, he chose the way of
moderation, and avoided excess and negligence, and wastefulness and prodigality, which are
wrongdoing and darkness. He avoided wastefulness absolutely and took frugality as his guide
in his speech even, and in eating and drinking. Thousands of books have been written
describing the details of his truth. In accordance with "A hint is enough for the wise," we
make do with this drop from the ocean and cut the story short here.
O God, grant blessings on the one who gathered together in his person all fine
moral qualities, and manifested the mystery of;
"And you (stand) on an exalted standard of character, " and who said:
"Whoever adheres to my Practices when my community is corrupted, shall
receive the reward of a hundred martyrs. "
And they shall say: "Praise be to God, Who has guided us to this (felicity);
never could we have found guidance, had it not been for the guidance of God;
indeed it was the truth that the prophets of our Sustainer brought to us. "
Glory be unto You! We have no knowledge save that which You have taught us;
indeed You are All-Knowing, All-Wise.