Monday, July 30, 2007

فديو: طفل ايطالى يقرا القران بطلاقه


فديو: طفل ايطالى يقرا القران بطلاقه

صورة اليوم

ما عند الله خيراً وابقى




أثار المعاصي

أثار المعاصي

بسم الله الرحمن الرحيم
أثار المعاصي
ذكر ابن القيم آثارا للمعاصي في كتابه الجواب الكافي، منها:
1 –
أن المعصية سبب لهوان العبد على ربـــــه وسقوطه من عينه قال تعالى: (ومن يهن الله فما له من مكرم).
2 –
أن العبد لا يزال يرتكــب الذنـــوب حتـــى تهون عليه وتصغر في قلبه، ففي البخاري (أن المؤمــن يرى ذنـوبه كأنها فــي أصــل جبــــل يخـــاف أن يقع عليـــه، وأن الفاجر يرى ذنوبه كذباب وقع على أنفه فقال به هكذا فطار)।

3 –
أن المعصية ترث الذل ولا بد قــال تعالى: (من كان يريد العزة فلله العزة جميعا)।

4 -
أن الذنــوب إذا تكاثــرت طبــع علـــى قلب صــاحبهـــا، فكان من الغافليـــن قال تعالى: (كلا بل ران على قلوبهم ما كانوا
يكسبون)
5
حرمان دعــوة رســول الله صلــى الله عليه وسلم والملائكة قال تعالى: (فـاغفر للذين تابوا واتبعوا سبيلك وقهم عذاب الجحيم)।

6
أنها تحدث في الأرض أنواعا من الفساد في المياه والهواء والزرع والثمار والمساكن، قال تعالى: (ظهر الفساد في البر والبحر
بما كسبت أيدي الناس)।

7
الحياء قال النبي صلى الله عليه وسلم: (الحياء خير كله) أخرجه البخاري.
8
أنها تضعف في القلب تعظيم الرب جل جلاله قال تعالى: (مالكم لا ترجون لله وقارا)।

9 –
أنها تستدعي نسيان الله لعبده، قال تعالى: (نسوا الله فأنساهم أنفسهم)।
10
– أنها تخرج العبد من دائرة الإحسان وتمنعه ثواب المحسنين، قال صلى الله عليه وسلم: (لا يزني الزاني حين يزني وهو مؤمن)।

11
- فوات الأجر العظيم من الله، قال تعالى: (وسوف يؤت الله المؤمنين أجرا عظيما)।

12
فوات الدفع عنهم شرور الدنيا والآخرة، قال تعالى: (إن الله يدافع عن الذين آمنوا)।

13
موالاة الله لهم، قال تعالى: (الله ولي الذين آمنوا).
14 –
فوات أمر الله لملائكته بتثبيتهم قال تعالى إذ يوحي ربك للملائكة أني معكم فثبتوا الذين آمنوا)।

15
لا تتحقق معية الله لهم، قال تعالى (وأن الله مع المؤمنين).
16
فوات الرفعة لهم في الدنيا والآخرة، قال تعالى: (يرفع الله الذين آمنوا منكم والذين أوتوا العلم درجات)।

17
حرمان الود من الله، قال تعالى: (سيجعل لهم الرحمن ودا)।

18
فوات أمنهم من الخوف، قال تعالى (فمن آمن وأصلح فلا خوف عليهم ولا هم يحزنون)।

19
أنها تزيل النعم وتحل النقم، قال تعالى: (وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير) (ذلك بأن الله لم يك مغيرا
نعمة أنعمها على قوم حتى يغيروا ما بأنفسهم)।

20 –
أنها تصغر النفس وتقمعها وتدسها وتحقرها، قال تعالى: (قد افلح من زكاها، وقد خاب من دساها)।

21
– أن العاصي دائما في أسر شيطانه وسجن شهواته وقيود هواه، قال تعالى: (أفرأيت من اتخذ إلهه هواه)।

22
– سقوط الجاه والمنزلة والكرامة عند الله، قال تعالى: (قال اهبطوا منها جميعا) (ورفعنا لك ذكرك)।

23
– تسلب صاحبها أسماء المدح والشرف، وتكسوه أسماء الذم والصغار، قال تعالى (بئس الاسم الفسوق بعد الإيمان)।

24
– ومن أعظمها أنها توجب القطيعة بين العبد وبين ربه، كما حصل مع إبليس اللعين

25 –
أنها تمحق بركة العمر وبركة الرزق وبركة العلم وبركة العمل، قال تعالى: (ولو أن أهل القرى آمنوا واتقوا لفتحنا عليهم بركات من السماء والأرض) (وألوا استقاموا على الطريقة لسقيناهم ماء غدقا)।

26
-
– أنها تجعل صاحبها من السفلة بعد أن كان مهيئا لأن يكون من العلية، قال النبي صلى الله عليه وسلم: (جعلت الذلة والصغار على من خالف أمري)।Add Image

27 -
أنها تخون العبد أحوج ما يكون إلى نفسه، قال تعالى: (يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة)।

28 –
تضعف بصيرة القلب، قال تعالى: (واذكر عبادنا إبراهيم وإسحق ويعقوب أولي الأيدي والأبصار)।

29 –
أنها تنسي العبد نفسه، قال تعالى: (نسوا الله فنسيهم(
30
أنها تباعد عن العبد وليه وتدني منه عدوه، قال تعالى: (إن الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة ألا تخافوا ولا (تحزنوا
وفي الختام فإن أصبت فمن الله وإن أخطاة فمن نفسي والشيطان

ابدأ بالأهم ولو كان صعباً

ابدأ بالأهم ولو كان صعباً
ابدأ بالأهم ولو كان صعباً
اسم الكتاب: ابدأ بالأهم ولو كان صعبا
موضوع الكتاب: يحوي الكتاب 21 طريقة ناجحة للقضاء على التسويف وإنجاز الأعمال في أقصر وقت
مؤلف الكتاب: برايان تريسي
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هو خبير أعمال لم يكمل مرحلته الثانوية ، و عمل في أعمال شاقة عديدة، كغسيل الصحون وتكويم جذوع الأشجار وحفر الجدران وتحزيم أكوام الحشيش في الحقول، وعمل كذلك في المصانعاستطاع وهو في الخامسة والعشرين من عمره أن يصبح نائبا لرئيس في شركة ، على جماعة من البائعين يتراوحون من 59 شخصا في ستة بلدان، بعد أن كان مديرا للمبيعاتفي الثلاثينات من عمره نال درجة البكالوريوس في التجارة من جامعة البرتا، ثم نال درجة رئيسة في الإدارة الحكومية وإدارة الأعمال من جامعة كولومبيا باسفيك
نظرية الكتاب: تقوم نظرية الكتاب على أن الشخص العادي ( أو الأكثر حتى من عادي ) لديه كم هائلا من الطاقات التي لم تستغل بعد ، و أنه في الإمكان استغلال هذه الطاقات في المضي قدما لو تعلمنا وتدربنا على المفاتيح و الطرق والاستراتيجيات التي يستخدمها الناجحون المتقدمون
و تقوم كذلك على أن لواجب هو البدء بالأهم دائما
يقول: إذا كان عليك أكل ضفدعتين فابدأ بالأبشع
ويقول : وهناك قول آخر بأنه إذا كان لديك واجبان مهمان ، فابدأ بالأكبر و الأصعب و الأهم أولا . واضبط نفسك بأن تبدأ مباشرة وتتابع المهمة إلى أن تنهيها قبل أن تبدأ بالأخرى
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ملخص رؤوس وتفصيل عناصر الكتاب
1
ـ هيئ الطاولة
فلابد أولا أن تكون مقررا ماذا تريد أن تكون، وتكون في ذلك على قدر من الصراحة و الوضوح، فاكتب هذه الأهداف على الورق قبل أن تبدأ
2 ـ خطط لكل يوم مسبقا
فلابد لك من التفكير على الورق، ولابد لك من تجهيز برنامج كل يوم منذ ليلة اليوم السابقواحفظ هذه القاعدة:
كل دقيقة تمضيها في التخطيط يمكن أن توفر من 5 إلى 10 دقائق عند التنفيذ
3 ـطبق قاعدة 20% ـ 80% في كل شيء
و تنص هذه القاعدة على أن 80% من إنجازاتك وثمار عملك هي ناتجة عن 20% فقط من أنواع نشاطاتكفركز على هذه الـ 20% من النشاطات
4 ـضع بعين الاعتبار نتائج
الأمورفأهم مهامك و أولاها هي التي لها نتائج حقيقية جدية॥ فركز عليها قبل كل شيء
ـ مارس طريقة: أ ـ ب ـ جـ ـ
دوذلك حينما تقوم بوضع الجدول اليومي في الليلة السابقة، فعليك بترتيب أولويات مواد هذا الجدول حسب الأهمية تنازليا ، فبدأ جدولك بالأهم فالمهم
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6 ـ ركز على المواقع ذات النتائج الأساسية
فتعرف و حدد النتائج التي تنجز فيها عمليك على أكمل وجه، ثم قم بالعمل على ما يوصل إليها طوال النهار
7 ـاتبع قانون الكفاية المفروضة
والذي ينص على أنه لا يوجد أبدا الوقت الكافي لفعل كل شيء॥ لكن هناك دائما وقت كافي لفعل الشيء المهمفأنت واجبك أن تتعرف على هذه الأعمال المهمة بالنسبة لك و تنطلق فيها دون توقف
8 ـ استعد تماما قبل البدءهيئ مكتبك॥
واجعل مراجعك وكذلك حاسبك الشخصي قريبا منك॥ نظف المكتب॥ قم بكل ما يعد تهييئا قبل البدء في العمل اليوم

9 ـأدّ واجباتك المنزل
يقرر أن تكون الأفضل في كل ما تفعله، دائما لبّ ما هو أكثر مما هو متوقع منك
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10 ـ ابحث عن قدراتك الخاصة و نمها
فحدد جيدا الأشياء التي تؤديها بشكل جيد ، أو من الممكن أن تكون فيها جيدا جدا، وأد هذه الأشياء من كل قلبك
11 ـ حدد مواطن اختناقك و خفف منها
عليك أن تحدد أعناق الزجاجات لديك ، و التي تحد من سرعتك في تنجيز أهدافك و تمثل عائقا أمامك و من ثمّ قم بالتخفيف منها
12 ـاقطع برميلا واحدا في كل مرة
فيمكنك أن تنجز أكبر و أصعب الأعمال، إذا أنهيت خطوة واحدة في كل مرةإن هذه النظرية قريبة من نظرية الإدارة بالأهداف و التي تحوي نظرية تقسيم الأهداف الكبير إلى أهداف صغيرة فأصغر، و التفرد بكل هدف وإنجازه حتى تتجمع الأهداف المحققة مكونة الهدف الأكبر
13 ـاضغط على نفسك
فاجعل يومك مشحونا بصورة كبيرة ، كأن أعمالك محدودة بوقت معين ضيق جدا لا يمكن أن تنجزه فيها لو مشيت حسب تمهلك الطبيعي، فلا تستحضر انفتاح الوقت أمامك
تخيل أنك ستغادر المدينة بعد شهر واعمل وكأنك يجب عليك أن تنهي كل مهامك الرئيسية قبل أن تغادر
14 ـ نم قدراتك بنوع من الراحة
خذ قسطا وافرا من الراحة بحيث تستطيع أن تنجز أعمالك بكل ما أوتيت من جهد، ومن ثمّ تعرف على الأوقات التي تكون فيها طاقتك العقلية والجسدية في أوجها من كل يوم و استعد لهذه الأوقات
15-حفز نفسك للعمل
ضع لنفسك شعارات تتخيلها و تسير عليهاانظر للجيد و لما أنجزته من كل موقفركز على الحل و لا تركز على المشكلةكن دائما متفائلا
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16 ـماطل دائما
استخدم المماطلة التي يحذر منها هذا الكتاب، ولكن في المهام قليلة الفائدة ، فكلما رأيت من نفسك ميلا لعمل لا يعد من أعمالك الرئيسة أو المهمة أو التي تبغي ثمرتها، فماطل فيه قدر المستطاع، بحيث يكون لديك وقت كاف لأداء الأشياء القليلة التي لها شأن حقيقي لك
17 ـ أد المهمة الأكثر صعوبة أولا
فابدأ كل يوم بأصعب مهامك، بالمهمة التي تخلق أعظم إسهام لك و لعملك، و قرر أن تستمر على أدائها و لا تفكر في غيرها حتى تنهيها بنسبة 110 في المائة
18 ـ قطع و جزئ المهمةمبدأ الإدارة بالأهداف
19
ـكيف مهامك على الفترات الطويلة
نظّم ايامك من خلال كميات كبيرة من الوقت بحيث تستطيع التركيز على أهم مهامك من خلال فترات طويلة॥
كأن تجعل مكالمتين هاتفيتين كل يوم للحصول على عملاء جدد، قطعا على المدى الطويل ستجني ثمرة ذلك॥ وكأن تججعل لنفسك نصف ساعو فقط يومية قبل النوم لقراءة الكتب ، لو التزمت ذلك ، ستجد نفسك علىالمدى البعيد قرأت كمّا هائلا جدا من الكتب

هذه هي نظرية تكون الجبل من حصوات تجمع الواحدة تلو الأخرى
20 ـ طور إحساسك بالطوارئ
فكن دائما سريعا في عملك تخشى أن يتفلت منك، و عود نفسك على ذلك ، و كن شخصا معروفا بأداء الأشياء بسرعة و إتقان
21 ـ استفرد بأداء كل مهمة على حدة
إن هذا المبدأ يشبه المبدأ رقم 18 و الذي يشبه مفهوم الإدارة بالأهداف॥ إلا أن الاستفراد هنا يكون بالمهمة بأكملها لا بتجزيئها، فكما أنك تقسم المهمة الواحدة إلى أجزاء تعتبر كل جزء منها مهمة منفردة فكذلك لا تخلط المهام بعضها البعض ، بل ركز على كل مهمة بانفراد قدر المستطاع ، و عش جوها و بيئتها حتى تنهيها كاملة بنسبة 100% دون الالتفات الذهني لمهمة أخرى*********وهذه كلمات رائعات استوقفتني خلال قراءتي في الكتاب تستحق الاستلال و الإفراد بالذكر ، أضعها هنا بنص المؤلف بين يدي متعلمي الموقع ليفيدوا منها ؛ فهي بمثابة الرايات التي تقودك إلى النجاح
:الشخص العادي الذي ينمي عادته بالبدء بالأولويات وإنجاز المهام الكثيرة بسرعة يمكن أن يتفوق على الشخص النابغة الذي يتكلم كثيرا ولديه خطط رائعة ، لكنه لا ينفذ سوى القليلإذا كان عليك أكل ضفدعتين فابدأ بالأبشع وهناك قول آخر بأنه إذا كان لديك واجبان مهمان، فابدأ بالأكبر و الأصعب و الأهم أولا.. واضبط نفسك بأن تبدأ مباشرة وتتابع المهمة إلى أن تنهيها قبل أن تبدأ بالأخرىإذا كان عليك أن تأكل ضفدعة حية، لن يجدي نفعا أن تجلس و تنظر إليها طويلا الخوف من التنفيذ هو من أكبر المشكلات في منظماتنا في هذه الأيام ، ويخلط الكثير بين النشاط و الإنجاز . فهم يتكلمون باستمرار ويعقدون اجتماعات لا نهائية ، ويخططون خططا رائعة، ولكن في التحليل النهائي ، لا أحد يؤدي العمل الذي يقود إلى النتائج المطلوبة إن 95 % من نجاحك في الحياة و العمل يسيطر عليه نوع العادات التي تمارسها طوال الوقت
إن الصورة العقلية تجاه نفسك لها تأثير قوي على سلوكك
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قال المتحدث المحترف جيم كاثكارت: الشخص الذي تراه هو الشخص الذي ستكونه
حقيقة: أحد أسوأ استخدامات الوقت هو أن تفعل شيئا ما لا تحتاج إلى فعله على الإطلاق بشكل جيد جدا
يقول ستيفن كوفي: قبل أن تبدأ صعود سلم النجاح تأكد بأنه يتكئ على بناء سليم
كل دقيقية تمضيها بالتخطيط توفر عليك عشر دقائق عند التنفيذ
اعمل دائما من خلال قائمة، و عندما يطرأ شيء ما أضفه إلى القائمة قبل الشروع بالعمل
10 % من أول الوقت الذي تمضيه وأنت خطط وتنظّم عملك قبل أن تبدأ به سوف يوفر عليك على الأغلب 90 % من الوقت الذي ستمضيه وأنت حال البدء في العمل
قاعدة: إن التفكير المطول يحسّن من صنع قرار قصير المدى
قاعدة: إن النية المستقبلية تؤثر و تحدد على الأغلب أفعالك الحاضرة
والناس الناجحون هم الذين يرغبون بتأجيل الفائدة ويقدمون تضحيات على المدى القصير مما يجعلهم يستمتعون أكثر ويحصلون على جوائز أعظم على المدى الطويل.. والفاشلون على النقيض ، يفكرون أقصر بالمتع قصيرة الأمد
يقول وينس وتيلي، وهو من أنصار النشاط: الفاشلون يفعلون ما يريح أعصابهم بينما يقوم الناجحون بإنجازأهدافهم
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عندما تركز على كل مصدر جسديا كان أم عقليا فإن قوة الشخص لحل المشكلة تتضاعف بشدة
-نورمان فينسنت بيل-
كما يقول غوته: إن الأشياء التي تهمك يجب ألا تكون تحت رحمة الأشياء ذات القيمة الأقل
لا يهم مستوى مقدرتك ، فلديك طاقات كامنة أكثر مما تستطيع أن تنميه في دورة الزمن-جيمس ز مكاي-
إن الوسيلة الوحيدة للنجاح هي أن تؤدي خدمات أكثر وأفضل مما هو متوقع منك ، ومهما كانت المهمة
-أوغ ماندينو-
قاعدة : إن التعلم المستمر هو المطلب الأول للنجاح في أي مجال كانركز كل أفكارك على المهمة التي بين يديك
فأشعة الشمس لا تحرق إلا إذا اجتمعت في البؤرة
-الكسندر غراهام بل-
مثل قديم يقول: إذا قسنا بالقدم سيكون الأمر صعبا، لكن `ذا قسناه بوصة بوصة، فكل شيء سيتم ّ
في المتعة المفروضة للمغامرة وإحراز النصر ، وفي العمل المبدع ، يجد الإنسان أقصى المتع
-انطوني دو سانت-
ما من شيء يمكن أن يضيف قوة أكبر إلى حياتك من تركيز طاقاتك على مجموعة محددة من المهمات
-نيدو كوبين-

Sunday, July 29, 2007

50 Questions And Answers On Islamic Monotheism

50 Questions And Answers On Islamic Monotheism
Q1 Who is your Rubb? (the Lord,the Creator etc).
A. My Rubb is Allah Who has created me and all that exists. He nourishes me and all creatures by His Bounties.

Q.2. What is your religion?
A. My religion is Islam, which is submission and obedience to the Order oF Allah and His Messenger with love, hope and fear।

Q.3. How did you know Allah?
I know Him by His signs and creation like the day and night; the sun and the moon; the heaven and the earth, and all that is there in and between them.
Q.
4. Where is Allah?
A. Allah is above the heavens raised over the Throne and separated from His creatures.
Q.5. Is Allah with us (in person)?
A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge, hearing ,seeing and other attributes. As He said: "Fear not verily! I am with you both hearing and seeing (V,20. :46)
Q.6. Who are the friends of Allah?
A. Those people are the friends of Allah who are pious and righteous, fear Him much abstain from all kinds of sins and perform all kinds of goods, and holdfast to the Qur`an and Sunnah.
Q. 7. How do you worship Allah?
A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. I do not ascribe anyone with Him in worship.
Q-8. Why did Allah send Messengers?
A. Allah has sent Messe
ngers so that they call the people to worship Him Alone, not ascribing any partner with Him, and in order that mankind should have no plea against Allah.
Q-9 What is the meaning of Islam ?
A. Islam means i.e. submission to Allah with Tawhid .
Q-10 What are the pillars of Istam?
A. 1. Testimony of Faith (There is no true God except Allah and Muhammad is the Messenger of Allah )
2
. To establish Salat (prayers).
3. To pay Zakat.
4. To observe
Saum (fasting) in Ramadan.
5. Hajj (pilgrimage to the Sacred House) if one can afford the journey.
Q-11 What is Iman?
A. Iman (Faith) means to believe in the heart, to confess by the tongue and to act with the parts of the body.
Q-12 Can there be any variation in Iman?
A
. By some words and deeds it may increase and by some words and deeds it may decrease.
Q-13 What do you mean by increase and decrease in Iman?
A- Iman (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.
Q-14 What are the pillars of Iman (Faith)
A. The pillars o
f Iman are six i.e. to believe in:
1
. Allah.
2. His Angels.
3. His Messengers.
4. His Books.
5. The Last Day.
6. Divine Preordainments good or bad.
Q-15 What is Belief in Allah?
A. The Belief in Allahi is that you should believe that Allah is the Sole Creator Sustainer Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the Best Names and Perfect Attributes.
0-16 Who are the angels?
A
. The angels are creatures of light. They are Allah's obedient slaves, they do that which they are commanded and are incapable of disobedience.
Q-17 What do you mean by Belief in the Book and the Messengers?
A
. It means that Allah sent the Messengers like Moses, Jesus,Abraham. Noah etc. and sent down the books like the Torah, Injeel, Zaboor (Psalms) etc. to call the people to worship Allah Alone, associating nothing with Him. He sealed (finalized) the Messengers with Prophet Muhammed and abrogated all previous books with the Qur'an. Therefore the worship should be done according to the Qur'an and the Sunnah of the Prophet .
Q-I8 What is meant by Belief in the Last Day?
A
. The Belief in the Last Day means to believe that Allah has ordained a fixed term for everything, and a term for this world. He will assuredly raise the dead from their graves and will account for everyone their deeds in this world. On that Day of Resurrection, rewards and punishments will be assigned. Every one will be justly rewarded or punished.
Q-19 What is meant by Belief Preordainment (Qadar)?
A
. The Belief in Preordainment (Qadar) means to believe that everything — good or bad — happens or takes place according to what Allah has ordained for it. He has created everything in due proportion.
Q-20 What is the cleaning of "There is no God but Allah"?
A
. It means there is no true deity except Allah Alone, Negating all false gods and affirming that Allah is the only true God.
Q-21 What is the meaning of ^Muhammad is the Messenger of Allah"?
A. It means total submission to him in whatever he ordered
, and avoiding what he forbade and believing in all those matters he informed us about.
Q-22 What are the conditions of the testimony of Faith?
A. There are seven conditions o
f the testimony of Faith:
1- Knowledge whick negates ignorance.
2- Certainty which negates doubt.
3- Sincerity and purity of intent which negates Shirk.
4- Truthfulness which negates hypocrisy.
5- Love and devotion which negates disdain of Allah`s religion.
6- Submission which negates disobedince.
7- Acceptance which negates rejection or denial.
Q-23 What is the greatest thing that Allah has enjoined?
A. The greatest thing Allah has enjoined is
Tauhid (Monotheism).
Q-24 What is Tauhid (Islamic Monotheism)?
A. Tauhid means declaring Allah to be the only God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger .
Q
-25 What are the aspects of Tauhid?
A
. There are three aspects of Tauhid:
1-
Tauhid-ar-Rububiyah.
2-
Tauhid-al-Uluhiyah.
3-
Tauhid-al-Asma was-Sifat.
Q- 26 What isTauhid-ar-Rububiyah?
A
. It is declaring Allah to be One and Unique in His work, Iike creation, sustenance, bringing to life and causing death etc.
Q-27 What is Tauhid-al-Uluhiyah?
A. It is dec
laring Allah as the Only God to whom all acts worship must be dedicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.
Q-28 What isTauhid-al-Asma was-Sifat?
A
. It is an affirmation of all the Divien Names and Attributes of Allah in a manner that
suits His Majesty, as mentioned in the Qur'an and the Sunnah.
Q-29 How would you describe Ibadah?
A
. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden,
Q-30 What are the conditions of Ibadah?
A. There are two conditions of Ibadah:
1
. Sincerity to Allah.
2
. Submission to Allah's Messenger i.e. to act according to his Sunnah.
Q-31 Write some types of Ibadah.
A. Some types of Ibadah are the prayers
, the obligatory charity,
fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and other acts of worship which Allah has commanded and enjoined.
Q-32 What is the greatest thing Allah has forbidden?
A. The greatest thing Allah has forbidden is Shirk (polytheism).
Q-33 What is polytheism?
A. It means to believe that there is one who shares Allah in His acts i.e
. ascribing partners or setting up rivals to Allah in His rights.
Q-34 What are the types of polytheism?
A. There are three types of polytheism:
1. The grea
ter polytheism (Shirk Akbar).
2. The lesser polytheism (Shirk Asghar).
3. The inconspicuous polytheism (Shirk Khafi).
Q-35 What is greater polytheism?
A. The greater po
lytheism is to devote any form of worship to other than Allah Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and he would be cast out from the folds of Islam.
Q-36 What are the types of greater polytheism?
A. There are four types of gr
eater polytheism:
1- The polytheism in invocation i.e. involving supplications to other than Allah.
2. The polytheism in intentions i.e. purpose and intentions not for the sake of Allah but directed towards other deities.
3, The polytheism in obedience i.e. rendering obedience to any authority against the Order of Allah.
4. The potytheism in love i.e showing love to others which is due to Allah Alone.
Q-37 What is lesser polytheism?
A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.
Q-38 What is inconspicuous polytheism?
A
. The inconspicuous polytheism implies being dissatisfied with the conditions ordained by Allah.
Q-39 What is the proof of the inconspicuous polytheism?
A
.The proof of the above Shirk is the saying of the Prophet "The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night" (Musnad Ahmad)
Q-40 What are the types of Kufr (disbelief)?
A. There are two types of Kufr :
1
. The majorKufr which cast its people out of Islam,
2. The lessor cr minor Kufr which does not cast the one who commits it out of Islam. It is Kufr of ungratefulness.
Q-41 What are the types of major Kufr?
A
. There are five types of major Kufr :
1
. The Kufr of denial.
2. The Kufr of arrogance associated with recognition of the truth.
3
. The Kufr of doubt.
4-
. The Kufr of disregard,
5. The Kufr of hypocrisy.
Q-42 What are the categories of hypocrisy ?
A
. There are two categories of hypocrisy:
1. Hypocrisy in Belief.
2. Hypocrisy in deeds and actions.
Q-43 What is the hypocrisy in Belief?
A. Hypocrisy in Belief is of six types:
1. Denial of the Messenger .
2
. Denial of the thing with which the Messenger is sent.
3. Hating the Messenger
4
.Hating the thing with which the Messenger is sent.
5
. Rejoicing at the disgrace of Islam.
6. Disliking the prevalence of Islam.
Q-44 What is the hypocrisy in deeds and actions?
A. The hypocrisy in deeds and actions is of five types:
1- When he speaks, he lies.
2- When he promises., he breaks it.
3. When he is entrusted, he betrays.
4
. When he disputes, he acts immorally.
5. When he makes a pact, he makes acts treacherously.
Q-45 Are good deeds accepted (by Allah) with the polytheism?
A
. Never! None of the deeds are accepted when mixed with polytheism.
Allah says: " If they had joined in worship others with Allah all that they used to do would have been of no benefit to them" (V.6: 88)
"Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases sins other than that" '(V.4:116)
Q
-46 What are the nullifiers of Islam?
A
. The nullifiers of Islam are ten:
1. Polytheism of worship.
2. He who does not believe that the polytheists are disbelievers, or doubts their infidelity or holds their belief to be valid.
3. He who sets up intermediaries between one's self and Allah, supplicating them, trusting them and asking them to intercede on his behalf.
4
. He who believes that the guidance of others is more perfect than the Prophet .
5
. He who hates anything that the Prophet was sent with.
6. He who denies the religion of the Prophet or ridicules its reward or punishment.
7. Sorcery.
8
. Supporting the polytheists against the Muslims.
9
. He who believes that some people are exempted from abiding by the Shari`ah as Khidr was exempted by the laws of Musa.
10. Turning away from the religion of Allah by neither learning nor applying it.
Q- 47 What are the three fundamentals that every Muslim must learn?
A. The three fundamentals are:
I
, Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs).
2
. Knowing your religion (Islam).
3. Knowing your Prophet Muhammad
Q-48 What is Taghut?
A. Everything that is worshipped. or followed or obeyed other than Allah is Taghut.
Q-49 How many Taghut are there and who are their leaders?
A
. They are many but their leaders are Five:
Q. 50-Who are the leaders of Taghut ?
A. They are:
1. Satan, may Allah curse him,
2. Anyone who is worshipped with his consent.
3. A person who calls the people to be worshipped instead of Allah.
4
. A person who claims the knowledge of Ghaib (unseen, hidden, invisible, absent etc).
5.The ruler who rules by laws other than the law sent down by Allah.
END

What Prayer means to me ?

What Prayer means to me?
Five times a day I retreat from life, pause and renew my intention for living It's not just kids and work, fun and problems। There's more, much more
Lying just beneath the surface of our everyday thoughts. If we dare to peer within, we'll find it, the home of peace; of truth ; an acute awareness of what is wrong and right, of what is worthwhile and what is wasted. I stand still and concentrate on the spot on the carpet where my forehead will soon rest, casting aside all worries, fears and hopes, and focusing on the only One Who can help, Who can forgive, Who is Well-Aware of everything. Quietly, so only myself can hear, I recite the verses of Qu'ran that remind us, in every prayer, of the One Who showers Mercy of those who deserve it and those who don't. The One to whom, all Judgment lies and Whom we are all to return to, at an appointed time. I remember that no one can help me, no one can waylay my fears, no one can turn the tide of events, except the One to Whom all help is sought. When anger strikes my heart, I recite the verses that remind us of mercy, tolerance and forgiveness; raising the consciousness to see through the empty words that people speak, to the meaning that may have been intended. So I forgive. When worries cloud my mind and I'm busy planning what I should do, I recite those verses telling of good deeds and trust in the Lord of all. The best of planners, the Subduer of evil and the Exalter of Whom He pleases. So , I try my best, ask for help and leave the rest to Allah s.w.t. When I feel sad and lost, I recite the verses promising victory to those who strive to uphold piety, that place of rest and peace that lies not so far ahead and the Source of all Peace Whose help is always near. So, I wipe away my tears and keep on trying, never giving up. My prayer, is a way of life. It comes five times a day but the rest of the time is in preparation for the next, awareness of the passing time, remembering my duty to my Creator and my responsibility to my own soul. So whatever I'm doing, I stop and put it aside, wash and stand in prayer, trying to look within, at the faults that follow me around in my life, of the evil my hands have sent forth, and seek guidance, forgiveness and escape from the evil consequences of what I may have done. I think of the marvels of the universe, how infinately beautiful and amazing as they are. The wonders of my own self, the physical human body and the wonders it contains. The depth and breadth of the mind, that few of us can compass and then I look to the trivial pleasures of life, the transient nature of our existence and I feel an urge to do more, to try harder, to be better than I was the day before. And so I bow before my Creator, acknowledging the fact that only He deserves my sincerity, my obedience and my love. All else in life, is secondary to the fact that if He hadn't chosen to create me, I would never have existed. Here I am! Here's my duty. Worship is not only prayer and fasting but the way we live, the way we speak, the way we treat people and the way we solve problems. Knowing that we weren't only Created and left to discern truth for ourselves, I adhere to the guidance given to me , to steady me on the path that leads to success in this life and the next. I continue in my prayer, whether well or ill, tired or wakeful, sad or hopeful, I continue, knowing that success doesn't lie in the amount of money, weapons or strenth one thinks one has, but in ones morality.
रीड मोरे

Why were we Created?

Abu Ameenah Bilal phi
Part of a lecture delivered on the priorities of a
Why were we Created?
لماذا خُلقنا؟
بسم الله الرحمن الرحيم
All praise is due to Allah. May His prayers and blessings be upon his Last Messenger and on all those who follow the path of righteousness until the Last Day.
Not just Muslims, but every single human being has to answer the most fundamental question at some point in his or her lifetime:
"Why was I created? Why am I here? What am I doing in this world? Why did God create me?"
These questions are questions which each and everyone of us reflects on at some point during their life. We have some answers, which are given generally but usually these answers don't satisfy us - seeming somewhat simplistic. So, we still wonder: "Why me? Why here?". I know all of you (Muslims), are saying, "To worship Allah, khallas (finish). What more is there to say? Why do we need to have a big long talk on why we were created when we all know it is to worship Allah?!"
But wait. If this is presented to a non-Muslim, the next logical question would be, "Why does Allah want us to worship Him?" Then your stuck, which can only mean that in our own minds it is not really clear. Why did Allah create us to worship Him?
Addressing the question, "Why did Allah create us?", we have to understand how to deal with those people we live with (in the West). Those who don't consider there to be any purpose in man's creation, firmly believing that they are just a product of evolution and that the forces of nature. Just as we don't have apes, dogs or cows thinking about why they are here, then we also don't have to think about it either. Following from this belief being the basis of the philosophy of Western society (that man is without purpose), the whole issue of government, morality, etc. has no basis for them in Revelation. The product of this attitude is, of course, the corruption that we are living in.
When a Muslim addresses this topic, we have to find our understanding from Divine Revelation and not human speculation. Because human speculation has no bounds; we can imagine all kinds of things and if any of you has studied philosophy of religion, you will know how many opinions there are about the creation of man and existence. Because of the variety of philosophies which are out there, no one can say this one is correct or that one is incorrect, because there is no guidance behind it. No Divine Revelation. It is only from Divine Revelation that we can determine the reality of our creation, because it is Allah who has created us and so He knows the purpose of our creation. We can hardly understand it ourselves, much less trying to understand the essence of things. So it is for Allah to inform us through the revelation in the Qur'an and the Sunnah (the Prophetic traditions) which were brought to us by His Last Messenger and the Messengers before him.
Now if we are to look initially into revelation, to determine why was man created, there is a deeper question that we should be asking before that: "Why did God create?". This before we even get to man because man is not the greatest act of creation. Allah says:
"The creation of the Heavens and the Earth is indeed greater then the creation of mankind; yet, most of mankind know not." [Surah Ghafir, verse 57]
Man is not the greatest act of creation, this universe is far more complex and far more magnificent than man. So the issue of creation should then go to, "Why did God create?", as opposed to simply, "Why create man?".
Fundamentally, we can say that the creation is the natural consequence of the attribute of creator. Allah is the creator. That is one of his attributes. That is what he has informed us. That being his attribute, the creator, the natural consequence or the product of this attribute is his creation.
A painter, if we are to draw a similitude on a lower level, who tells you that he is a painter, if you ask him where are his paintings and he replies I don’t have any. What kind of painter is this? The concept of a painter who doesn’t paint, there is some thing not quite gelling together here, of course Allah is beyond this. But if we are to understand on the simplest level, the two go together. The perfection of a painter lies in his paintings. His quality and his ability to paint, is manifest in his paintings. And Allah, beyond all that, as creator, this quality of creation is manifest in the creation itself. Allah didn’t create out of a need. No, the fact that he is the creator, is manifest in the creation.
Furthermore, consider the act of creation, this act, with regards to Allah is unique. Though we use the term i.e. So and so created a table etc, actually it is in a limited sense. Human beings don’t really create, they manipulate, because they can only "create" what already exists. When we make a chair or a table, we didn’t create the wood, we had to take it from a tree, we didn’t create the metal, which makes the screws etc, we had to melt down rocks and take the metal out. So we are not creating from nothing. We are manipulating things which Allah has already created in to different shapes and forms which are useful to us. We call it "creation" but the real act of creation, is creation from nothing, and this is unique to Allah alone.
This is a concept, which many people in ignorance, because they couldn’t grasp the idea of creation from nothingness, it lead them to conclude that the world is Allah. Those who say "inside of each and every atom is Allah." And you have people, who call themselves Muslims saying this. Non-Muslims have said this before and there are Muslims who claim this. That Allah is inside each and everything, because Allah is the reality and everything else is fake in their interpretation. That means then, that the creation is Allah, and Allah is the creation. Very, very dangerous concept, which leads some of those who make this claim to say that you don’t have to worship outside of yourself. Ibn Arabi, was famous for this statement, he is considered to be one of the saints, amongst the so called Sufi religion. Ibn Arabi said "There is no need to worship one outside yourself, you are Allah. It is sufficient to worship yourself." This is Shirk.
This concept of Allah being within his creation, no distinction the creation and Allah, it leads them to this shirk. Because they are unable to accept the uniqueness of Allah’s creation, they compare the act of creation by Allah to human creation. That is, just as we manipulate, Allah took pieces of himself and made the earth and the universe. Others will say that all human beings have inside of themselves Allah, that there is a part of Allah inside each and everyone of us. The whole essence, the purpose of life is for us to realize that we have part of Allah inside of ourselves, remove the material blocks which keep us from Allah and again become one with Allah in what they call "fana". This is again a teaching of the Sufi religion.
Becoming one with Allah, returning back to Allah in this sense. But this is in fact part of the teachings of shirk. Shaytan (Satan) has deluded man into this imagination. It is part of the belief of the Hindus. Nirvana, the concept that when you die, you are reborn again, and you move up in stages, each time, if you are a good boy or good girl, you go up higher and higher, until you get to the top. You know you have reached the peak, because when you die the next time you become one with the universal soul, Nirvana. That is the end of rebirth. So your whole purpose is to return and become one with God again. This is all, as I said, a product of the inability to understand the concept of creation from nothingness, which is unique to Allah. Allah says:
"There is nothing like him, and he is the hearer and seer of all."
So when we try to interpret Allah’s creation like the way we create, then we have made Him like his creation and it leads us ultimately to those aspects of shirk which I have mentioned. This is quite common amongst the Muslim world today, because when you look into the various branches of the Sufi religion, where they have prescribed various acts of purification, they call it dhikr, exercises to torture the body through spinning and dancing. What is the purpose of this? They will tell you, to liberate the soul from this earthly body and to achieve that state of "fana" or "itihad", a variety of names they have for it.
It is this concept, which lead al-Hallaj, many centuries ago, when he was promoting this idea, and he was put before a panel of judges questioning these concepts, which he was expressing. When they asked him to recant, to take this stuff back, he stood up, opened up his cloak and said "There is nothing inside this cloak except Allah". So they executed him. And of course, those in the Sufi religion, they have stories that when they cut his head off, it rolled around saying "Allah, Allah, Allahu Akbar etc". It might have, that is Shaytan may have entered and said these things, as happened with the calf of the Isrealites, when the Prophet Musa (Moses) let Egypt and the people, after crossing the red sea, had a desire to have a god that they could see, so they made a golden calf which they began to worship. This calf was saying "moo" like the calves do. This is what convinced them that this was the real thing. We know it wasn’t the calf saying this. The evil jinn can enter the in to physical entities, make sounds and give these impressions. So there is no problem for us to say ok, maybe when they cut of al-Hallaj’s head that it said these things, because this was part of a test. If we are clear in terms of creator and creation, this is no problem for us.
Allah is the creator and everything besides Him is His creation, which He created from nothing. It is not Him, nor is He it. This is the pure concept as taught by the Prophet sallallahu 'alayhi wa sallam, his companions, and the early generations of righteous scholars, the students of the companions and those who came after them. The best of generations. That is how they understood this matter. There was no confusion in their minds. It wasn’t until Islam spread to areas like Egypt, India and Persia, areas where the Christians had already gotten into deep philosophies, trying to explain how Jesus was a man and god at the same time. When they came in to Islam they brought it with them. This is the reality. It is not something we should necessarily condemn them for or feel is unusual. It is natural, when a person reverts to Islam, that they will carry with them what they believed before. What has been clarified for them, of the basic principles, they accept, and they reject things, which obviously contradict. But it doesn’t mean that every last thought that they have, and everything that was wrong in their philosophies, ideology and concepts will be erased. They will carry these things in with them. This is why in the later part of the Prophet's sallallahu 'alayhi wa sallam life, prior to his death, when he was coming back from one of the battles, his companions asked him to set aside a tree for them, that they could hang their weapons on, like the way the pagans would hang their weapons on trees, believing that when they hung the weapons, it became super-powerful, as if some power was coming from the tree, that their shields would now block steel and their swords would cut through the enemy. Some of the companions who had newly accepted Islam, asked the Prophet sallallahu 'alayhi wa sallam to designate one for them, a special one, an Islamic one. They understood that what the pagans had, this was wrong. These were the companions of the Prophet sallallahu 'alayhi wa sallam and he had to clarify it for them. He said:
You are like the companions of Musa who asked to have the calf built.
And he clarified for them that all of this is shirk and there is no place for it in Islam. So if it could happen to some of the companions, then we cannot blame the generations who have come after them, who come into Islam and carry with them some of their old ideas. What it is for us to do is to clarify.
So what we have in front of us then, is that Allah created this universe out of nothing, and everything that is in it was created. For example:
"Allah created all things, and he is the agent, upon which, all things depend." [Surah 39, verse 62]
This is the reality. This is stressed for us, in order for us to realize that ultimately, all good, all evil, that takes place in the world, only takes place by the permission of Allah. Therefore we should not seek any other channels to protect ourselves from evil, or to gather for ourselves good, as people commonly do today. They will go to fortunetellers, this is big business today, all the magazines have various forms of fortunetellers like dial a horoscope etc. in a society that has lost touch with Allah, this is what is open to them. Allah has stressed for us that no calamity will befall us except by Allah’s permission;
"Nothing is taking place in this world except by the permission of Allah."
And the Prophet sallallahu 'alayhi wa sallam further emphasized this principle by saying;
"If the whole of mankind gathered to do some thing to help us, they could not help in anything which Allah had not already written for us. And if the whole of mankind gathered together to harm us, then they would not be able to harm with anything which Allah had not already written for us."
Therefore what is required of us is to depend on Allah, put our trust in Allah. This is what we have to draw out of this attribute of Allah being the creator. This creation exists because of that attribute. Its practical significance to us lies in putting our trust in Allah.
There is another aspect, besides the fact that the creation exists because Allah is the creator. We can also see from what the Prophet sallallahu 'alayhi wa sallam has informed us, that in the creation there is manifestation of Allah’s attributes of mercy, forgiveness, kindness etc etc. Allah created man in paradise, they disobeyed Allah, but Allah had taught them how to repent, how to turn back to him and seek his forgiveness, then he would forgive them. Having done that, they were forgiven, Adam became the first prophet, and mankind was absolved of that sin. The story of Adam and Eve is the story of human existence. Human beings are given a consciousness of Allah. When Allah created all human beings, as he states in the Qur'an, he took from Adam (Adam) all of his descendents, and made them all bear witness that Allah is their Lord. So we are all born with that consciousness. He has also given us a consciousness of what is right and what is wrong.
"We have inspired each and every soul to an awareness of corruption and righteousness."
Allah gave revelation through his commandments, not to eat of the tree. However, human beings forget. And when they forget Allah then they fall into sin. We can absolve ourselves of that sin by means of repentance, and Allah forgives us when we repent sincerely. The Prophet sallallahu 'alayhi wa sallam said;
"The one who repents is like the one without sin."
"If you did not commit sins and turn to Allah seeking his forgiveness, then he would replace you with another people who would sin, ask Allah’s forgiveness and he would forgive them."
So in our sinning and asking Allah’s forgiveness, the attribute of Allah’s mercy and forgiveness becomes manifest. Allah knew what we were going to do before he created us, he knew that he was creating a species who would sin. If he didn’t wan t them to sin, if it was not his intention to permit them to sin, then he could have created angels, more angels. But the had already created angels, so he chose to create a being, that would disobey his commandments through forgetfulness or just simple disobedience, but would turn back to him in repentance, and his attribute of forgiveness would become manifest. Similarly, his mercy;
The Prophet sallallahu 'alayhi wa sallam is quoted as saying that when Allah created the universe, He made an obligation on Himself, recorded in a document, kept by Him, that "My mercy precedes my wrath." He sallallahu 'alayhi wa sallam also was reported as saying;
"Allah created mercy with a hundred parts. One of which was sent down upon the jinn and human beings and other living creatures. It is out of this one part that they love each other, show kindness to one another, and even the animals treat their offspring with affection. Allah has reserved the remaining ninety-nine parts for his true worshippers on the Day of Judgment."
This is the mercy of Allah manifest in his creation. What is also manifest in creation, in the act of creation, the creation of man, is his attribute of justice, fairness, which comes out as the judgment at the end of this world. I am sure we have all read the ahadith in which the Prophet sallallahu 'alayhi wa sallam said:
"Allah created some people for hell and some people for paradise."
For allot of people, this is something very heavy. And the companions, they asked the prophet sallallahu 'alayhi wa sallam then what is the point in doing good deeds? If Allah created some for heaven and some for hell then what is the pin in doing anything? It has already been decided. The Prophet sallallahu 'alayhi wa sallam said:
"Each one of you will find it easy to do what he was created for."
So if you choose the evil way, you find it easy and you carry on in that way, then that was what you were created for. But ultimately it is your choice. You choose hell. The fact hat Allah has recorded, before anything was created, who would be in hell and who would be in heaven does not change the fact that it is we who choose. The judgment is only to manifest to those who go to hell, that they deserve to be in hell. It is only for them basically. Because if Allah created you, and put you in paradise, with all that is in paradise, and you see those people in hell suffering, are you going to ask Allah, why did you put me in paradise? No. your going to say "all praise be to Allah!" you don’t want to question or to wonder, all you will be is ecstatic that you are of those in paradise. So the judgment is not for you, it is for those who are going to hell. If you happen to be amongst those who were created for and put in hell, you would say, why me? Why did you put me in hell? And Allah would say; because you would have done so and so in your life. But you would say; no, no I wouldn’t. If you give me a chance I would do good deeds. You would not give up arguing.
So Allah has allowed us to live out our lives. So when we stand before him, our book of deeds is spread before us, we know without a shadow of a doubt, that we chose hell. That Allah’s judgment is just. There is no injustice in it, in any way shape or form. Allah says he oppresses no one. We will know that we chose hell.
And the only thing that remains for us, and I pray that it is not in fact us, who are going to hell, is to beg Allah for another chance. Allah says;
"If you could only see when the sinners will bow their heads before their lord, saying; O Lord, we have now seen and heard, so send us back and we will do righteous deeds. Verily, we now believe with certainty."
This is the only response, which will be left for them. Or as Allah said;
"And those whose light scales of good deeds, they ruined themselves and they will be in hell eternally. The fire will burn their faces, and they will grin with disfigured lips, I will say to them; Were My Verses not recited to you, and you rejected them? They will reply; Our Lord, our misery overcame us and we were a people astray. Our Lord, bring us out of this, and if we ever return we will truly be unjust."
When we die, there remains behind us a barrier, the Barzakh, none of us will come back, it is a one-way ticket. Those poor individuals who think they will get another chance, this is the new age religion, they think it is new, but it is just plain old Hindu delusion, that when you die, you get another chance to come back again. The effects of this actually, among Hindus, where I am in the UAE, there are a lot of Hindus here, everyday in the news paper you read about a Hindu man or woman who ties a rope to a ceiling fan, which is found in many of the homes, put it around their neck, kicked away the chair and passed out of this world. Suicide is common amongst them. Why? Because they think they have another chance. It will be a rude awakening for them when they meet the angel of death and find themselves in the next life, realizing that there is no coming back.
In the creation of man is manifest the grace of Allah. This is a particular point which all of us should reflect on and be thankful to Allah for. His grace, and Christians, they like to refer to us Muslims as those who don’t believe in the grace of God, we are those who look at God’s judgment and it is just about deeds, you do good then you go to heaven, you do bad and you go to hell, that is it, no grace there at all. For them the grace of God is there for all those who accept that he became a man, and was crucified by man, to provide salvation for human beings who’s sins had become so great that they could not remove that sin through any act themselves. So it was with the spilling of the "Blood of God" that we could be absolved of our sins. For them, if you accept that God spilt his blood for mankind’s salvation, then you have earned the grace of God. Does not matter what you do as long as you have accepted this belief in the grace of God.
Muslims also believe in the grace of God. Actually it plays a major and significant role. Often it is not stressed but it is important for us to realize how the grace of Allah is manifest in our creation. The Prophet sallallahu 'alayhi wa sallam said;
"Observe moderation, but if you fail, try to do as much as you can moderately and be happy. For none of you will enter Paradise only because of his deeds."
Of course when the companions heard that they said;
"O messenger of Allah, not even you? And the prophet sallallahu 'alayhi wa sallam said, not even me. Were it not that Allah wrapped me in his mercy. And bear in mind that the deed most loved by Allah is one done constantly even if it is small"
What does this mean? It means that God’s grace is manifest in our lives in that were He to call us to account, one good deed, one evil deed, equal to each other, then we would not enter paradise, not even the prophets of Allah. But Allah through his grace and mercy has multiplied the value of the good deeds. Allah says;
"Whoever brings a good deed, shall the value of ten like it. And whoever brings an evil deed will be punished with one like it. And they will not be wronged." [Surah Al-'Imran, verse 160]
This is Allah’s grace. Good deeds erase evil deeds. One good deed will erase at least ten evil deeds. Allah’s grace is not arbitrary, simply because you say I believe you have his grace, no matter what you do, no. The more good you do, the more of his grace is manifest in you. If you chose evil and reject the good, then you don’t receive His grace, it doesn’t matter what you say. If you say, I am a Muslim, I believe, but really you don’t believe, it is just some words you are saying, them you will not be subject to the grace of Allah.
So the creation is a manifestation of Allah’s attribute of being the creator. In the creation of man within the scheme of things, there is manifest Allah’s attribute of mercy, his attribute of justice and this is the reason for the creation of man from the point of view of Allah. From human perspective, why did God create man in terms of for what purpose? Then this is the one we all know and are familiar with;
"We did not create the jinn and men except to worship us" [Surah adh-Dhariyyat, verse 56)
So relative to Allah, we were created in a means or a way in which Allah has chosen to manifest his attributes of creation, mercy, grace etc and he could have chosen another one. But relative to us as human beings, we know that our purpose is to worship Allah. As we said, Allah does not need our worship, a Allah didn’t need to create. When he created us to worship him, he didn’t create us, out of a need for our worship, because Allah has no needs. In a famous hadith qudsi in which Allah says;
If all of you, jinn and mankind, were to worship like the most righteous amongst you, it would not increase the dominion of Allah in any way shape or form. And if all of us, jinn and mankind ...
Therefore when we look for the purpose of worship, we have to look into man. Allah created us to worship him, because we need to worship him. It is something he has given us as a means of benefiting ourselves. We are the ones who benefit from it. Worship has been established, fundamentally for the growth, the spiritual growth of man. This growth takes place through the remembrance of Allah. When you look at all the different aspects of worship, you will see the core of it is focused on the remembrance of Allah.
"Establish the prayer for My remembrance."
This is the essence for the consciousness of God. Allah says that he has:
"…prescribed for us fasting, as he prescribed it for those before us, so that we may fear him."
Worship is there for us to remember Allah. And it is in the remembrance of Allah, that we achieve that consciousness. Because it is when we forget Allah, that Shaytan causes us to disobey Allah and fall into sin. So it is only in His remembrance that we can attain salvation. All of the various acts of worship from saying "Bismillah" when we eat is to help us remember Allah in order to grow spiritually.
Allah has said that he has created us to test us, to see which of us is best in deeds. He is not testing us to know, in the sense that he doesn’t already know, but this world is a test for us in order again that we can grow spiritually.
We cannot develop this spiritual characteristic of generosity unless some of us have more then others and then we are required to give of the wealth we have. When we give, we grow. Similarly, if we were not in a position where others had more then us then we wouldn’t have the ability to develop the higher spiritual quality of contentment, patience, satisfaction in what Allah has given us.
So it is all there in order to bring out the higher spiritual qualities, which enable us to attain the state, which makes us suitable and eligible to return to paradise. The paradise from which we were created, we were created in paradise and for paradise. Through our choices we have left, in this life, a field of testing, where we can grow to a state where we deserve paradise.
The purpose of this life is the worship of Allah, this life is a test। A test for us, will we worship Allah, or will we forget Him. This is where our focus has to begin.
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