| Living \r\n the Quran |
Al-Naba (The \r\n Tiding)
God has willed that sleep should overpower man and make him lose consciousness \r\n and activity. When asleep, man is in a state \r\n which is unlike life and unlike death. It ensures rest \r\n for his body and mind and compensates both for whatever effort they have \r\n exerted during wakefulness. All this happens in a way the true nature \r\n of which man cannot conceive. His will plays \r\n no part in it and it is impossible for him to discover how it happens. \r\n It is one of the secrets of man's constitution and of all living creatures, \r\n unknown except to the Creator Who has made sleep essential for life. \r\nSleep does not merely satisfy some of man's physical and mental needs. \r\n It is, indeed, a truce for the human soul \r\n from the fierce struggle of life. Sometimes, when one \r\n is low-spirited, mentally exhausted, possessed by fear and alarm, sleep \r\n may overpower one, for a few minutes perhaps, and bring about a total \r\n change in one's condition. Sleep does not merely renew one's strength, \r\n but it may revive one in such a way as to wake up a new person altogether. \r\nCessation of activity and consciousness through sleep is a prerequisite \r\n for the continuity of life. Yet it can be given only by God. It is mentioned \r\n here by way of inviting man to contemplate \r\n his own creation and constitution. \r\nGod's perfection of creation has provided a correspondence \r\n between the movement of the universe and that of living creatures. \r\n As man requires sleep after his day's work, so God has provided the night \r\n as a covering mantle for man to enjoy his slumber. Day is also provided \r\n as a period of activity for man to pursue his livelihood. Thus perfect \r\n harmony is established. The world is perfectly suited to the creatures \r\n who live in it, and God's creation is endowed with those characteristics \r\n which fit in easily and gently with the universe. What perfect planning \r\n by a scrupulous Designer! \r\nSource: |
| \r\n Understanding the Prophet's Life |
| \r\n Love is the foundation of the Muslim \r\n society \r\nIslam establishes societies on the basis of love and mutual support, \r\n as is mentioned in the hadith: \"The \r\n believers, in their love, mutual kindness, and close ties, are like \r\n one body; when any part complains, the whole body responds to it with \r\n wakefulness and fever\" (Muslim). Affection, compassion \r\n and keeping in touch form the basis of the relationship between the \r\n members of the Muslim society, be they old or young, rich or poor, rulers \r\n or subjects. \r\nThe teachings of Islam support the concept of spreading love in the \r\n society, as is mentioned in the hadith: \"None \r\n of you truly believes until he wishes (loves) for his brother what he \r\n wishes (loves) for himself\" (Bukhari & Muslim). \r\n The believers may live in a society free from selfishness and exploitation, \r\n where they could help each other to face the problems of life, so that \r\n whosoever \"helps his brother, God \r\n will help him\" (Tirmidhi, Ahmad). \"Allah \r\n will help His servant as long as His servant helps his brother\" \r\n (Tirmidhi, Abu Dawud) \r\nThe relationship among believers rest on mutual respect. The rich man \r\n does not look down on the poor, nor the ruler on the subject, nor the \r\n strong on the weak. \"It is evil enough \r\n for a man to humiliate his Muslim brother,\" said \r\n the noble Prophet, peace be upon him (Muslim). \r\nThe relationship between a Muslim and his brother could be weakened \r\n or broken at the moment of anger, but this should not last for more \r\n than three days: \"It is not lawful \r\n for a Muslim to forsake his brother beyond three days\" \r\n (Bukhari & Muslim). \r\nThe foundations of love are supported by the giving of presents and \r\n charitable gifts. \"Give gifts to \r\n one another and love one another\" (Abu Yala, Ibn \r\n Asakir). \r\nSource: |
| Cool \r\n Concepts |
\r\n \r\n \r\n \r\n Meaning of the word 'ILAH' \r\nDictionary Meanings
\r\n \r\n \r\n \r\n If we reflect upon these original meanings, we can gain the necessary \r\n idea of how the verb came to mean the act of worship and the noun \r\n to denote the object of worship. There are four considerations to \r\n bear in mind in this connection: \r\n
\r\n \r\n \r\n \r\n We may therefore safely conclude from the above that the connotation \r\n of the word ilah includes the \r\n capacities to fulfill the needs of others, to give them shelter and \r\n protection, to relieve their minds of distress and agitation, superiority, \r\n and the requisite authority and power to do all these, to be mysterious \r\n in some way or hidden from men's eyes, and the turning of men eagerly \r\n to him. \r\n \r\n \r\n \r\n \r\n Source: \r\n \r\n \r\n \r\n \r\n |
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