Happiness in Islam

[Ancient lion]

Principles of Success

By studying the life of the Prophet we can identify some of the principles of success.

The First Principle:

Take the easier path. This principle is well explained in a saying of A'ishah. She said:

Whenever the Prophet had to choose between two options, he always opted for the easier choice. (Bukhari)

To choose the easiest option means that you should evaluate your options and choose the most feasible. One who begins from this starting point will surely reach his goal.

The Second Principle:

See advantage in disadvantage. In the early days of Makkah, there were many problems and difficulties. At that time, a guiding verse in the Quran was revealed. It said:

With every hardship there is ease, with every hardship there is ease. (94:5-6).

This means that if there are some problems, there are also opportunities at the same time. The way to success is to overcome the problems and avail the opportunities.

The Third Principle:

Change the place of action. This principle is derived from the Hijrah. The Hijrah was not just a migration from Makkah to Madinah, it was a journey to find a more suitable place to put Islam into action.

Physical migration and perseverance is an important element in establishing Justice and Peace. This also planted the roots of intellectual migration from the subjugated minds to an awakened spirit.

 

[Ancient lion]

The Prophet Muhammad(pbuh) and His Companions


Abu Dharr, the leader of the tribe of Ghifar, and one who accepted Islam in its early days, narrates:

Once I was conversing with Bilal. Our conversation gave way to a dispute. Angry with him, the following insult burst from my mouth: ‘You cannot comprehend this, O son of a black woman!’

As Islam expressly forbade all kinds of racial, tribal and colour discrimination, Bilal was both upset and greatly angered.

A while later a man came and told me that the Messenger of Allah (pbuh), summoned me. I went to him immediately. He said to me:

‘I have been informed that you addressed Bilal as the son of a black woman.’

I was deeply ashamed and could say nothing. Allah’s Messenger continued his reprimand: ‘This means you still retain the standards and judgements of the pre-Islamic days of ignorance. Islam has eradicated all those false standards or measures judging people by blood, fame, colour or wealth. It has established that the best and most honourable of men is he who is the most pious and upright in conduct. Is it right to defame a believer just because he is black?’

Abu Dharr felt profound remorse. He went straight to Bilal’s house and, putting his head on the threshold, said: ‘This head will not rise from here until the blessed feet of Bilal tread on the face of foolish, impolite Abu Dharr.’

Bilal responded: ‘That face deserves to be kissed, not trodden upon’, and forgave Abu Dharr.

 

[irosie91]

yeah right------there are arab muslims who will not sit at the same table with black Africans for lunch------and the worst of
all possible scenarios for the ARAB muslim---giving up a
daughter to an ABED nevah!!!!! (raisin head??)-----and
then there are IRANIANS

 

[Ancient lion]

Easy Steps for a Sound Heart

We live in a world where so much emphasis has been put on the external, that attention to the internal is often neglected.

How much time do we spend trying to enhance the way our hearts look, behave, function (at the spiritual level)?

Might we spend hours a day? Or is it more like minutes? Or are we totally oblivious to this dimension of ourselves?

It seems that sadly, the latter is the case—not only in predominately non-Muslim countries, but in Muslim-majority countries as well. And while it is important to take care of our external selves and of our physical appearance in a way that is pleasing to God, let us remember:

Narrated by Abu Hurairah:

“Allah does not look at your figures, nor at your attire but He looks at your hearts (and deeds).” (Muslim)​

So if it is the state of our hearts, our inner image that God looks at, isn’t it worthwhile for us to care about beautifying that image as much as we care about beautifying our outward appearance?

 

[Ancient lion]

Man’s stewardship of earth is a matter that proceeds from God the Almighty; man is entrusted with the protection and guardianship of the earth as well as with its administration and the rectification of any evil that may occur.
Of this duty, God the Almighty says,​

“O David! We did indeed make thee a vicegerent on earth: so judge thou between man in truth (and justice): nor follow thou the lust (of thy heart), for it will mislead thee from the path” [38, 26].​

God’s words to David evince the importance of judging [between people] in truth and with justice. Truth is synonymous with justice and antonymous with corruption. The basic principle in the kingly power conferred upon David, is the administration of justice. It is for this reason that God the Almighty followed his words to David with “nor follow thou the lust (of thy heart)”.

-The administration of justice and equity are the path to Divine love and propinquity.
God therefore told Prophet Muhammad (peace and blessings be upon him),

“If thou judge, judge in equity between them. For Allah loveth those who judge in equity” [5, 42].​

Man’s sovereignty on earth is one of deputation and not of absolute ownership and mastery. His duty as protector and guardian of the earth is the ultimate purport of the stewardship established by Islam. Man is therefore responsible for the trust he bears and for the good deeds he does on earth as well as his abuse and corruption.
God the Almighty says,

“He Who created death and life, that He may try which of you is best in deed” [67, 2].​

Elsewhere in the same Qur`anic chapter, God the Almighty reminds man that the earth was made tractable for him so that he may benefit from its good; it is therefore incumbent upon him to strive to achieve this purpose,
“It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the sustenance which He furnishes; but unto Him is the resurrection” [67, 15].

Justice in Islamic legislation

 

[irosie91]

"god's" words to David? David never claimed that "GOD " spoke to him. He was not a sociopath pig like Muhummad

 

[Ancient lion]

God’s law which He revealed upon Muhammad (peace and blessings be upon him) revolves in the sphere of indications of truth and rational evidences. Any path that leads to justice is deemed to be in harmony with the law of God and His religion and all means that manifest the cause of justice must be implemented.

Islamic law seeks to achieve certain purposes. Consequently, justice and equality between people are among the most important principles upon which Islamic law is predicated. The goal of all legislations is to set examples for man to follow. By his nature, man is inclined to see his honored position on earth as an expression of his stewardship to God. The establishment of justice and administration of the principle of equality between people serve to refine man; they give him a measure of freedom, confer upon him dignity, grant him happiness, and serve his interests. All of this is an expression of God’s will and purpose with regard to His creation.

God’s primary purpose of sending messengers and revealing His scriptures is the establishment of justice and equity.
He therefore says,

“We sent Our messengers with clear signs and sent down with them the Book and the balance (of right and wrong), that men may stand forth in justice” [57, 25]​

and

“Allah doth command you to render back your trusts to those to whom they are due; and when ye judge between people that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who hearethand seeth all things” [4, 58].​

 

[irosie91]

In accordance with JUSTICE AND EQUALITY----the value of a
jewish life is worth 1/4 that of a muslim life and that of a hindu----something like 1/8. the phrase "justice and
equality" is a cosmic joke when applied to Islamic jurisprudence. The convicted murderers of Journalist Daniel
Pearl have never been executed because under the justice of shariah----a muslim cannot be executed for killing a jew. A few years ago---a Yemeni muslim killed one of the few remaining jews in Yemen------the Yemeni government---for the sake of public relations---paid the widow a sum of
money and let her and her kids leave that shariah cesspit.
Muslims objected to the sum of money----TOO MUCH FOR
A JEW. ----none of the 1/4 million rapes accomplished by the west Pakistani army in east Pakistan in 1971 were PROSECUTED AS CRIME----because all of East Pakistan was declared TAKFIR---making the rapes legal under the equal and just shariah laws and then there is the mass murder
in a Coptic Church in Sharm el Shaykh---the libel used
is "intent to ring a bell"

 

[Dajjal]

Spam, spam, spam. This thread is just spam without debate. Probably because the OP has his critics on ignore.

For the record in his last post he quotes, Quran surah 2.256 ' let there be no compulsion in religion.' But does not include the next verse surah 2.257 which says unbelievers are the owners of the fire and they will burn in it forever. Some choice.

 

[irosie91]

Spam, spam, spam. This thread is just spam without debate. Probably because the OP has his critics on ignore.

For the record in his last post he quotes, Quran surah 2.256 ' let there be no compulsion in religion.' But does not include the next verse surah 2.257 which says unbelievers are the owners of the fire and they will burn in it forever. Some choice.

you feeling lonely Daj? I will debate you. Pick a topic.
Maybe the old lion has no courage-------he needs the wizard
of OZ

 

[ding]

Spam, spam, spam. This thread is just spam without debate. Probably because the OP has his critics on ignore.

For the record in his last post he quotes, Quran surah 2.256 ' let there be no compulsion in religion.' But does not include the next verse surah 2.257 which says unbelievers are the owners of the fire and they will burn in it forever. Some choice.

you feeling lonely Daj? I will debate you. Pick a topic.
Maybe the old lion has no courage-------he needs the wizard
of OZ

Did you observe Shabbat?

 

[Ancient lion]

Did you observe Shabbat?

Christianity says that the Sabbath is on Sunday, while Jewish people say it is on Saturday. The Muslims, however, believe the best day of the week is Friday.
Sabbath in Islam - Jews for Allah

 

[ding]

Did you observe Shabbat?

Christianity says that the Sabbath is on Sunday, while Jewish people say it is on Saturday. The Muslims, however, believe the best day of the week is Friday.
Sabbath in Islam - Jews for Allah

It doesn't matter she didn't observe either.

 

[Ancient lion]

Justice in Islamic legislation

The approach of Islamic law to the establishment of justice between people is achieved by means of a system, the top priority of which is the honor and dignity of man. The Divinely conferred honor is comprehensive; it embraces all man without distinction—the believer and unbeliever, white and black, young and old, males and females. No one is entitled to contend with or strip man of this Divinely awarded gift.
God says

“We have honored the sons of Adam” [17, 70] .​

The equality in justice and the obligation of rights and duties is shared by all mankind. God the Almighty says,

“O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is nearer to piety: and fear Allah. For Allah is well-acquainted with all that ye do” [5, 8].​

In his exegesis of this verse, Ibn Kathir said that God instructs man not to allow the hatred of others towards him preclude the dispensation of justice. Justice must be met for all, friend or foe. This is why God the Almighty says,

“Be just: that is nearer to piety.”​

Although the verse states that justice is ‘nearer’ to piety, there is no other course of action to take and so, according to Ibn Kathir, piety is equated with justice. Abu Al-Sa’ud is of the view that the prohibition promulgated by this verse is in fact a prohibition against transgression expressed in the most eloquent and emphatic manner. A prohibition against the causes of a thing and its preliminaries is a logical prohibition and a nullification of its causes. A prohibition may be declared against the effect of a cause when I fact it is meant as a prohibition against the cause itself.

 

[Ancient lion]

Justice in Islamic legislation

Equitable justice is a deeply enshrined principle in Islam. A persons’ faith must not be grounds for denying him justice and any punishment meted out to a non-Muslim, whether it is the death penalty or imprisonment, must be proportionate to his crime. It is impermissible to retaliate in kind even if they [non-Muslims] kill our women and children (Tafsir Ibn Sa’ud, 2/5).

Imam Al-Shafi’i argued that it is impermissible to withhold a right due to a non-Muslim from a hostile land who has entered Muslim territory under safe conduct simply because his ruler withheld the right of a Muslim in his own land. Since he did not commit the injustice, the non-Muslim is not made to bear the brunt of another’s wrongdoing (Al-Umm, 4/139).

Justice in Islam is based on two points:
The first comprises obligatory legislations which establish the principle of justice in the society and protect it while the second comprises moral obligations which encourage individuals to seek justice. Not only did the Legislator impose laws to achieve the necessary interests of man, but He laid down laws for the purpose of facilitating and alleviating hardship. He commanded man to espouse noble morals and ethics which effectuate beauty, refinement, and honor.

 

[Taz]

Justice in Islamic legislation

Equitable justice is a deeply enshrined principle in Islam. A persons’ faith must not be grounds for denying him justice and any punishment meted out to a non-Muslim, whether it is the death penalty or imprisonment, must be proportionate to his crime. It is impermissible to retaliate in kind even if they [non-Muslims] kill our women and children (Tafsir Ibn Sa’ud, 2/5).

Imam Al-Shafi’i argued that it is impermissible to withhold a right due to a non-Muslim from a hostile land who has entered Muslim territory under safe conduct simply because his ruler withheld the right of a Muslim in his own land. Since he did not commit the injustice, the non-Muslim is not made to bear the brunt of another’s wrongdoing (Al-Umm, 4/139).

Justice in Islam is based on two points:
The first comprises obligatory legislations which establish the principle of justice in the society and protect it while the second comprises moral obligations which encourage individuals to seek justice. Not only did the Legislator impose laws to achieve the necessary interests of man, but He laid down laws for the purpose of facilitating and alleviating hardship. He commanded man to espouse noble morals and ethics which effectuate beauty, refinement, and honor.

Sharia law is for animals who would rather stone women to death for getting raped, than punish the rapist(s). How do you justify that?

 

[Ancient lion]

Equality and Islamic Law

Islamic law considers the human rights that are due to each and every individual by virtue of his human nature obligatory necessities. Food, clothes, accommodations, security, intellectual freedom, freedom of religion and expression, science, education, participation in the formulation of the society’s public system, monitoring and taking those in authority to account, fighting weak and oppressive regimes and fighting immorality and corruption are all societal exigencies that must be granted to the inhabitants of a state. In turn, individuals must demand these rights and are deemed blameworthy if they relinquish or neglect to achieve them for each and every person.

In the monotheistic creed of Islam, all are servants of One God and share the same status before Him by virtue of their common origin. This is expressed in the Qur`an by the words,

“O mankind! Fear your Guardian Lord, Who created you from a single person, created out of it, his mate, and from then twain scattered (like seeds) countless men and women [4, 1].​

In his Tafsir (3/565) Al-Tabari explained that God describes Himself as the sole Creator of all humans from a single person. By this, He reminds His servants of their common origin since they are all the descendants of one man and one woman. The rights of some upon others is a duty that is tantamount to the right of a person upon his brother. The protection that is considered a right upon one to another due to distant kinship and filiation is as obligatory as the protection that is considered a right upon one to another due to close kinship and filiation. Man is thus instructed to observe justice at all times and the weak shall enjoy their right to protection from the strong in conformity to God’s will.

 

[Taz]

Equality and Islamic Law

Islamic law considers the human rights that are due to each and every individual by virtue of his human nature obligatory necessities. Food, clothes, accommodations, security, intellectual freedom, freedom of religion and expression, science, education, participation in the formulation of the society’s public system, monitoring and taking those in authority to account, fighting weak and oppressive regimes and fighting immorality and corruption are all societal exigencies that must be granted to the inhabitants of a state. In turn, individuals must demand these rights and are deemed blameworthy if they relinquish or neglect to achieve them for each and every person.

In the monotheistic creed of Islam, all are servants of One God and share the same status before Him by virtue of their common origin. This is expressed in the Qur`an by the words,

“O mankind! Fear your Guardian Lord, Who created you from a single person, created out of it, his mate, and from then twain scattered (like seeds) countless men and women [4, 1].​

In his Tafsir (3/565) Al-Tabari explained that God describes Himself as the sole Creator of all humans from a single person. By this, He reminds His servants of their common origin since they are all the descendants of one man and one woman. The rights of some upon others is a duty that is tantamount to the right of a person upon his brother. The protection that is considered a right upon one to another due to distant kinship and filiation is as obligatory as the protection that is considered a right upon one to another due to close kinship and filiation. Man is thus instructed to observe justice at all times and the weak shall enjoy their right to protection from the strong in conformity to God’s will.

Women aren't equal to men in Islam, so stop posting BULLSHIT.

 

[AyeCantSeeYou]

Equality and Islamic Law

Islamic law considers the human rights that are due to each and every individual by virtue of his human nature obligatory necessities. Food, clothes, accommodations, security, intellectual freedom, freedom of religion and expression, science, education, participation in the formulation of the society’s public system, monitoring and taking those in authority to account, fighting weak and oppressive regimes and fighting immorality and corruption are all societal exigencies that must be granted to the inhabitants of a state. In turn, individuals must demand these rights and are deemed blameworthy if they relinquish or neglect to achieve them for each and every person.

In the monotheistic creed of Islam, all are servants of One God and share the same status before Him by virtue of their common origin. This is expressed in the Qur`an by the words,

“O mankind! Fear your Guardian Lord, Who created you from a single person, created out of it, his mate, and from then twain scattered (like seeds) countless men and women [4, 1].​

In his Tafsir (3/565) Al-Tabari explained that God describes Himself as the sole Creator of all humans from a single person. By this, He reminds His servants of their common origin since they are all the descendants of one man and one woman. The rights of some upon others is a duty that is tantamount to the right of a person upon his brother. The protection that is considered a right upon one to another due to distant kinship and filiation is as obligatory as the protection that is considered a right upon one to another due to close kinship and filiation. Man is thus instructed to observe justice at all times and the weak shall enjoy their right to protection from the strong in conformity to God’s will.

Can you start giving your own opinion instead of using another source as your sole reply? Nothing above is from you - it is all from another website. You need to read the rules. They state that you must include content of your own when quoting another source.

 

[irosie91]

Equality and Islamic Law

Islamic law considers the human rights that are due to each and every individual by virtue of his human nature obligatory necessities. Food, clothes, accommodations, security, intellectual freedom, freedom of religion and expression, science, education, participation in the formulation of the society’s public system, monitoring and taking those in authority to account, fighting weak and oppressive regimes and fighting immorality and corruption are all societal exigencies that must be granted to the inhabitants of a state. In turn, individuals must demand these rights and are deemed blameworthy if they relinquish or neglect to achieve them for each and every person.

In the monotheistic creed of Islam, all are servants of One God and share the same status before Him by virtue of their common origin. This is expressed in the Qur`an by the words,

“O mankind! Fear your Guardian Lord, Who created you from a single person, created out of it, his mate, and from then twain scattered (like seeds) countless men and women [4, 1].​

In his Tafsir (3/565) Al-Tabari explained that God describes Himself as the sole Creator of all humans from a single person. By this, He reminds His servants of their common origin since they are all the descendants of one man and one woman. The rights of some upon others is a duty that is tantamount to the right of a person upon his brother. The protection that is considered a right upon one to another due to distant kinship and filiation is as obligatory as the protection that is considered a right upon one to another due to close kinship and filiation. Man is thus instructed to observe justice at all times and the weak shall enjoy their right to protection from the strong in conformity to God’s will.

Can you start giving your own opinion instead of using another source as your sole reply? Nothing above is from you - it is all from another website. You need to read the rules. They state that you must include content of your own when quoting another source.

the parroting of BS is considered "scholarship" in the
"ummah" A person who has memorized the idiocy called
the "kharahan" is considered "learned"