Spirituality

[Peace]

I will share with you here some articles that I ran through and enjoyed reading.. I hope you will enjoy reading them too

So Fragile
by Dr.Tariq Ramadan*​

Consciousness of limitation brings one back to the need for the Transcendent ​

Someday we are bound to come back to the beginning. Even the most
distant pathways always lead us inward, completely inward, into intimacy, solitude between our self and our self—in the place where there is no longer anyone but God and our self.

Paulo Coelho, in his novel The Alchemist, has brought in one of the most traditional and deep teachings of Sufism (Islamic mysticism). Go, travel the world, watch, look for the truth and the secret of life—every road will lead you to this sense of initiation: the light, the secret, are hidden in the place from which you set out. You are on your way not toward the end of the road but toward its beginning; to go is to return; to find is to rediscover. Go!…You will return.

The apparent paradox of spiritual experience is the lesson that the constant effort, the jihad, that we make in order to purify, control, and liberate our heart is, in the end, a reconciliation with the deepest level of our being (al-fitra)—there where the spark gleams that God originally breathed into our heart, there where our conscience weds our being and gives in to peace (salam).

The peace of recognition, the peace of submission (salam al-islam), is, deep down, a liberation. God is “The one who created death and life to test you and to find out which of you would behave best.” Death, life, experiences, ordeals, pain, solitude, as well as joy and happiness, are so many lessons along the road to reconciliation. Wounds, separations, tears, as well as smiles, “say” something: if you live in unawareness, they touch you; with God, they guide and lead you. Where to? Where to then? Toward Him, toward you, close to Him in you.

Such is the most beautiful and the most difficult lesson of Islam: you find God only by rediscovering your own nature, and the essence of your nature is the only thing that can free you from its appearance.… “I” must set out to discover another “I”: such is the meaning of life. Ordeals drive you not to your limits but to your origin, where “the need for Him” has its root.

Ordeals will lead you back, whether you like it or not, to what you are, to the essence from which He has formed you. Exile will take you home.

A man once exclaimed to the mystic Rabia al-Adawiyya, “I have discovered a thousand proofs of the existence of God!” She closed the conversation by saying that she had only one proof and that was enough for her. “Which?” he asked. “If you are alone in the desert and you fall down a well, to whom will you turn?” “To God,” he said. “That proof is enough for me!”

A strange reply, seemingly simple, even simplistic, that a rationalist or atheist would without hesitation take as confirmation of what he had always believed: “God is the refuge of the destitute, the hope of the hopeless, a consolation, a reassuring invention!”

On the surface, on the surface only … suffering and the unknown seem to press the mind to look for a refuge, a consolation. This is the logic our reason proposes when it looks on the human being on the outside of its nature.

The Islamic tradition says exactly the opposite: the ordeals of life, sadness, encountering the death of those we love, for example, take the human being back to its most natural state, to its most essential longing. Consciousness of limitation brings it back to the need for the Transcendent, to the need for meaning.

To call on God is not to console oneself—it is to rediscover the condition God originally wanted for us—the spark of humility, the awareness of fragility. Before your eyes is a child … life, dependence, fragility, and innocence.

To be with God is to know how to keep this state: a humble acceptance of your fragility, a comprehension of your dependence—going back to the beginning. In fact, the temptation to pride consists in thinking that man can cut himself off from his nature and attain total intellectual autonomy to the point where he can take on his own suffering, deliberately and alone.

Pride is to affirm outward independence by maintaining the illusion of liberty at the heart of one’s being. Humility is to rediscover the breath of the primordial need of Him at the heart of our being, in order to live in total outward independence. Go!…You will return.

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* Professor Tariq Ramadan holds MA in Philosophy and French literature and PhD in Arabic and Islamic Studies from the University of Geneva. In Cairo, Egypt he received one-on-one intensive training in classic Islamic scholarship from Al-Azhar University scholars.

Tariq Ramadan is Professor of Contemporary Islamic Studies at Oxford University (Oriental Institute, St Antony’s College ). He is also teaching at the Faculty of Theology at Oxford. He is at the same time a Visiting Professor in Qatar (Faculty of Islamic Studies) and a Senior Research Fellow at Doshisha University (Kyoto, Japan).
He is also the Director of CILE: Center for Islamic Legislation and Ethics in Doha, Qatar.
Through his writings and lectures he has contributed substantially to the debate on contemporary Islamic issues, Islamic revival in the world and Muslims in the West. He is active both at the academic and grassroots levels lecturing extensively throughout the world on theology, Islamic law and jurisprudence, applied ethics, philosophy, social justice, economy, politics, interfaith and intracommunity dialogue.
Professor Tariq Ramadan is currently President of the European think tank: European Muslim Network (EMN) in Brussels

 

[Peace]

Peace of the Heart
by Dr.Tariq Ramadan
​

Who among human beings can affirm within the depths of his soul not to sometimes know violence, aggression, hatred, the excitation of a destructive instinct, or anger? Self control, serenity, respect of the Other, and tenderness are not natural but are acquired and exact a price of permanent personal effort. Such is the toil of men: they approach the shores of humanity through long and hard, thoughtful and measured work on one’s self. Each individual knows this, each heart feels it.


All literature, since the dawn of time, reflects this tension which at times quiets down, at times agitates, sometimes tears the intimacy of men. From the Bhagavad Gita to the Torah to the Gospels, from Dostoyevsky to Baudelaire, the human horizon remains the same. The Qu’ran confirms this everyday experience:


“By the soul and what balanced it and inspired its liberation and piety. He will most certainly be content he who purifies it, he will most certainly be lost, he who corrupts it.”


Both paths are explicit and instruct in a manner both superbly animated and ethical to the ever present reminder of the afterlife. Life is a test of this balance for men, for better or worse. This spiritual force is symbolized by choosing the path of righteousness, good deeds for oneself and for others.


“It is He (God) who created death and life so that he may test you and show who is best amongst you in conduct.”


To reform best one’s inner space, to soothe one’s heart close to the recognition of the Creator and in the density of an action which is both human and generous to love in transparency and live in the light: such is the meaning of Islamic spirituality. It links the horizon of all spirituality requiring man to acquire a force of being, rather than to undergo despotic relentlessness of a life reduced to mere instinct. This tension, leading to mastery of the self, is translated into Arabic as the word jihâd. God wanted this tension, and made its management an ultimate condition towards accessing faith and humanity.

The Prophet (pbuh) asked one day: “Who among you is the strongest?” The companions replied: “the one who destroys his enemy.” And the Prophet replied: “No, the strongest is the one who masters his anger.”

 

[Peace]

With Allah There Is Always Hope
By Dr. Yusuf Al-Qaradawi *​

Faith and hope are closely related; a true believer is the most hopeful and the most optimistic person among people, and the farthest one from pessimism, complaining, and dissatisfaction. This is because true faith indicates the belief in the power of Allah that controls this universe. Faith also indicates the belief in the infinite might, the boundless mercy, and the unlimited bounty. Allah is Mighty and Merciful. He responds to the distressed one, when he calls Him, and removes evil. It is Allah Who gives with generosity, pardons sins, accepts repentance from His servants, and forgives misdeeds. He is more merciful to His servants than a mother is to her child. He is even kinder to His creatures than they are to themselves.

Allah stretches out His hand during the night so that one may repent of the misdeeds one has committed during the day, and He stretches out His hand during the day so that one may repent of the misdeeds one has committed during the night. Moreover, Allah's pleasure at the repentance of His slave is much more than that of the lost person when he finds the way; more than that of the absent at returning home; and more than that of the thirsty when he quenches his thirst. Allah rewards for a good deed with ten times or up to seven hundred times its value, or even more; while the misdeed is regarded by Him as only one, and He even may forgive it. Allah calls the one straying from His path and receives the one coming to Him. He Almighty says in a hadith qudsi,

"I am just as My servant thinks I am [i.e., I am able to do for him what he thinks I can do for him] and I am with him if he remembers Me. If he remembers Me in himself, I, too, will remember him in Myself; and if he remembers Me in a group of people, I will remember him in a group that is better than them; and if he comes one span nearer to Me, I will go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I will go to him running" (Al-Bukhari).

Allah Almighty alters the fortunes of days: He bestows peace after fear, grants strength after weakness, and shows ease after any adversity, deliverance from any distress, and relief with any hardship.

A true believer leads a hopeful, happy, and optimistic life. He trusts and seeks refuge with his Lord, Allah, the Beneficent and the Most Merciful, the Exalted in Might and the Wise, the Oft-Forgiving and the Ever-Affectionate, the Owner of the Throne and the Glorious, Who does what He wills. The believer, therefore, looks at life cheerfully, and faces its challenges smiling, not frowning or with a gloomy face.

Thus, when the true believer fights, he is confident of victory, for he adheres to Allah's commands and thus Allah would always be with him. And since he is devoted to Allah, Allah always supports him, as stated in the verse {And verily Our word went forth of old unto Our bondmen sent (to warn). They verily would be helped, And that Our host, they verily would be the victors} (As-Saffat 37: 172-173).

When he falls ill, he never ceases hope in recovery. Rather, he recalls the words of Prophet Ibrahim (peace and blessings be upon him) about Allah, {Who created me, and He doth guide me, And Who feedeth me and watereth me. And when I sicken, then He healeth m} (Ash-Shu`araa' 26: 78-80).
Furthermore, when he commits a sin, he never gives up asking for forgiveness, no matter how great his sin is, for Allah's pardon is much greater. Allah Almighty says, {Say: My servants who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful} (Az-Zumar 39: 53)

If he falls in hardship, he keeps hoping for relief, for Allah states, {But lo! with hardship goeth ease. Lo! with hardship goeth ease} (Al-Inshirah 94: 5-6). This verse plants the seeds of hope and confidence, and emphasizes that after the rain comes the sunshine. Ibn Mas`ud (may Allah be pleased with him) said, "If hardship enters a hole, relief would surely follow it."

Moreover, when the believer is afflicted with calamity, he expects with great hope that Allah will reward him for such affliction and will further give him what is better than the affliction he has suffered. Allah Almighty says, {Who say, when a misfortune striketh them: Lo! we are Allah's and Lo! unto Him we are returning. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided} (Al-Baqarah 2: 156-157).

Even in his disagreements or quarrels, the true believer keeps closer to reconciliation and peace, hoping for rapport to return, and assured that Allah may change feelings to the best. {It may be that Allah will ordain love between you and those of them with whom ye are at enmity. Allah is Mighty, and Allah is Forgiving, Merciful} (Al-Mumtahanah 60: 7).

When falsehood rises and truth diminishes, the believer's confidence can never be shaken. He is certain that falsehood is destined to be defeated, and truth will soon prevail and triumph. {Nay, but We hurl the true against the false, and it doth break its head and lo! it vanisheth.} (Al-Anbiyaa' 21: 18) {as for the foam, it passeth away as scum upon the banks, while, as for that which is of use to mankind, it remaineth in the earth} (Al-Ra`d 13: 17).

And finally, when the true believer grows old, and gray hair spreads on his head, he keeps hoping for a life of eternal youthfulness without any senility, a life without death, and happiness without any interrupting misery. He looks forward to the {Gardens of Eden, which the Beneficent hath promised to His servants in the Unseen. Lo! His promise is ever sure of fulfillment. They hear therein no idle talk, but only Peace; and therein they have food for morn and evening} (Maryam 19: 61-62).


* Dr. Yusuf Al-Qaradawi is the President of The International Union for Muslim Scholars (IUMS) and the Head of the European Council for Fatwa and Research (ECFR). He has been active in the field of da`wah and the Islamic movement for more than half a century.

With Allah There Is Always Hope - Advice - Shari`ah - OnIslam.net

 

[Peace]

Toward Inner Peace
​

The human soul is by nature weak and sensitive. It is usually weaker than the body, but sometimes it is far stronger. It is not perfect or immune, but it lives with a variety of needs, at the top of which is the need for inner peace and security.

A person may own a huge amount of wealth or achieve remarkable success in society, yet he may still feel that there is a deep vacuum within his soul. To his surprise, that feeling of tranquility and serenity is totally absent from his life, despite all his material achievements. He is constantly concerned and unsatisfied. Such a person may have learnt well how to win the battle of success and distinction in some areas of worldly life, but little does he know about the needs of his inner being and the way of fulfilling them.

The human soul, if its inborn nature remains untarnished, feels a deep attachment toward its Creator, Allah. It derives its feeling of peace and security from Him. So, if a person truly believes in Allah and remembers Him a lot, complying with His instructions, he will find a deep sense of security and tranquility, and those fears and anxieties experienced by other people will not affect him. This connection with our Creator is indeed indispensable.
Admittedly, for one to secure inner peace while living with these huge wavy seas of worldly attractions and distractions is not an easy endeavor; and here lies the test. Just as collecting a fortune, securing a respectable career, or achieving high status and fame among people is a type of struggle; likewise, attaining inner peace is also a struggle that may even be harder. The following are some tips on how to win this struggle in order to secure inner peace:

Remembrance of Allah
A person feels joy and happiness when meeting or remembering someone beloved to him. Indeed, our Lord is incomparably more beloved to us. When we meet and talk to Him — such as in Prayer, recitation of the Noble Qur’an, supplication, or any other act of worship that reminds us of our Creator and connects us with Him — our hearts are filled with peace and tranquility, a feeling not found elsewhere. In the Qur’an, Almighty Allah says:
(Those who believe, and whose hearts find peace in the remembrance of Allah. Verily in the remembrance of Allah do hearts find peace.) (Ar-Ra`d 13:28)

Conversely, if a person lives far removed from the remembrance of Almighty Allah, he will definitely suffer and his life will be full of trouble and difficulties, no matter how much he may possess in this world. That is because he may be materially rich, but on the other hand spiritually very poor. This is illustrated in a Qur’anic verse that reads:
(And whoever turns away from remembrance of Me, his shall be a straitened life, and We will raise him on the day of resurrection, blind.) (Ta-Ha 20:124)

Aspiring for the Hereafter
Almighty Allah has created us for a noble purpose, which is to worship Him alone without any partner. And we are here for a short, yet hard, test, not for a permanent life. About the reality of this world, Almighty Allah says:
(And this life of the world is nothing but a pastime and a play; and as for the next abode, that most surely is the life-- did they but know!) (Al-`Ankaboot 29:64)

So, it would be totally irrational for a person to prefer this worldly, fleeting life to the permanent abode in the hereafter. Winning Paradise should be the paramount goal for every believer. If this happens, life, along with its numerous fears and troubles, will be too insignificant in the eyes of believers to unduly care about, and a feeling of security and peace will fill their lives.

Patience is Good
Believers know that whatever happens in this world is predestined by Almighty Allah and occurs according to His will. They are firm in their belief that whatever befalls them — whether favorable or seemingly unfavorable — is ultimately good for them, if they show patience and extend praise to their Lord. So, if a misfortune befalls them, believers do not panic or show discontent, knowing that their patience will earn them immense reward in the hereafter, as well as deep relief and inner peace in this world.

Contentment with What We Have
It is part of human nature to want to be richer, more successful, and better-looking than others. One feels jealous if someone else is more successful, famous, or healthy, etc. Indeed, such a person is never content with what he has, for it is not possible for someone to be better than all other people in all aspects. Worldly life is not meant for perfection. Only faith can give this feeling of contentment. A believer is aware that Almighty Allah gives whatever He wishes to whomever He wishes, and that He is testing us regarding what He has given or withheld from us. Such belief frees one from the destructive feelings of jealousy, envy, and grudge toward others, and thus one leads a peaceful life of contentment and satisfaction.

Forgiveness and Forbearance
Forgiveness is a noble virtue commended in Islam. Almighty Allah loves forgiveness and loves those who are forgiving. This virtue shall be rewarded by the All-Forgiving on the Day of Judgment, as revealed in many Qur’anic verses and Prophetic hadiths. Yet a great reward is also received here in this world: that feeling of relief which enters the heart of both the one who is forgiven and the one who forgives. When a person is on the receiving end of some offence or harm, he usually feels hurt and uneasy, and he may seek to retaliate by offending the other person or harming him in one way or another. If such attitude is generally followed in our mutual relationships, animosity and hatred will spread all across society, and all its members will suffer. The faithful, however, heed the command of their Lord and forgive one another for His Sake, and this gives relief to their hearts and binds them in friendly relationships. It is revealed in the Qur’an that:

(The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity [will become] as though he was a bosom friend.) (Fussilat 41:34)

Pleasure of Allah Alone
By every deed he engages in, a believer seeks to please his Lord and win His Paradise. Even those acts that are apparently not pure forms of worship like Prayer or fasting should be done with the intention of pleasing Almighty Allah. For example, an employee who is careful to do his work perfectly should do so in pursuit of Allah’s pleasure, not for praise by his employer. When a believer seeks to please his Creator and does everything sincerely for His Sake, he will spare himself the trouble of trying to attain the unattainable: to keep people always pleased.

If a believer receives nothing but ingratitude for a favor he has done, this does not make him too sad or disappointed, for it is only the approval and reward of Allah that he is seeking, not thankfulness or gratitude from others, which is often difficult to obtain. Likewise, if a person is criticized for a good deed he has done purely for Allah’s Sake — such as spending generously on the poor or standing up against a powerful unjust man — this will only increase his zeal to win the approval of the Almighty Creator and give him relief and peace of heart in the hope that his Lord would be pleased with him.

Righteous Company
A peaceful, blissful life cannot be truly enjoyed without a righteous company who encourage one another to perform good deeds and refrain from sins; who advice one another for the sake of Allah; who give solace to one another if a calamity strikes; who are helpful and loving; and when a mistake is committed, they forgive and forget. Such people are indeed a precious source of relief, solace, joy, and peace.

Toward Inner Peace - Advice - Shari`ah - OnIslam.net

 

[Peace]

Ten Strengths of the Muslim Personality
As Defined by imam Hasan al-Banna in his Tract of Teachings​

It is well known and understood that Islam is a holistic system that impacts all areas of a person’s life. We hear this a lot but many times it is difficult to know exactly what it means and how it plays out in our lives. On this topic Imam Hasan al-Banna has a beautiful, terse, but dense statement. He mentions that the first thing that the Muslim should be concerned with is the reform of herself or himself. Then he says,
A Muslim should strive to attain a strong body, good character, cultured thought. He should be able to earn a living, have pure belief, and correct worship. He should be able to control his desires, be careful about his time, organized in his affairs, and beneficial to those around him. These comprise the duties of every Muslim as an individual. (The Tract of the Teaching of Hasan al-Banna )

These ten points provide a well-rounded approach to personal development according to the teachings of Islam.

Our health is a blessing and responsibility from Allah Almighty and the level at which we take care of it affects all areas of our lives. If we are healthy then we think more clearly, we have more energy, and we are even stronger psychologically. However, at the same time, when we neglect our health we fall victim to all kinds of things like fatigue, psychological and spiritual struggles, and even cloudy thought. For these reasons it is foundational in the development of the well-rounded Muslim personality.
Out of this comes the first outward manifestation of the real quality of a person’s relationship with their Creator, character. The word used in Arabic, matin, does not just mean good but also firm. It’s as if it implies that if a person has a really strong character then it does not only show in good times but also when things are difficult. This is a great measuring stick for us in our daily lives. When things are easy it is not difficult to maintain good conduct and treat people in the best way possible, but in the face of hardship, fatigue, frustration, disappointment, anger, and an array of other emotions it becomes much more difficult. The person who really has firm character can withstand these tests, but the one who is only putting on a show will always be known eventually.

After these two comes the third quality in the set of types of strengths that build the strong Muslim personality. The first strength was physical strength. The second was spiritual discipline, which is the foundation of good conduct. The third strength is intellectual and educational rigor: to be cultured in thought. This particular point is actually of the utmost importance and many times neglected by people who are perceived to be “religious.” The fact of the matter is that Islam is a system of life, informed by the teachings of the Divine, and embodied in the example of the Prophet Muhammad (Allah’s peace and blessings be upon him). This example lived and existed in reality. The Muslim cannot cultivate a dynamic, powerful, meaningful, and impactful understanding of Islam without understanding reality. Islam is here to provide solutions to the problems that humans and mankind face. How can we understand that and actualize it without cultured thought? We cannot.

The fourth type of strength to be directed into the service of Islam is financial strength; hence, being able to earn a living. The reality of the matter is that it is very difficult to do anything when one is reliant upon others for their income or when their financial situation is so dire that they are occupied with essential issues like food, clothing, shelter, and health care. For these reasons it is important that the Muslim seeks to be able to take care of himself or herself so that they can be independent and capable in their service to Islam. Yes, some people will be poorer and others wealthier but all should seek some sort of financial stability.

After mentioning all of these points Imam al-Banna then moves on to say that the person should also have pure belief and correct worship. This is what directs all of those previously mentioned strengths. They are used in accordance with the guidelines and inspiration provided by pure belief and aided through constant and correct worship. From these sources the Muslim truly finds his or her direction and the kind of relationship with the Divine that is required in order to face the difficulties of service to the Truth. They are the well which quenches the spiritual thirst of the heart in its search for its natural inclination.
When all of these strengths are combined and held together with belief and worship the Muslim will find direction and mission in his or her life. This mission will require much from them and herein lies the secret of the last four characteristics. The first of these last four is that the Muslim is constant in fighting their base desires. In the struggle to worship Allah Almighty and live a righteous life there are endless difficulties and tests. Those tests are sometimes very clear and open but sometimes very subtle. They can be tests of sincerity, seeking praise, wanting appreciation from people, argumentation, and many others. These tests cannot be overcome except through a never-ending process of fighting one’s base desires.

The next of these characteristics are to be strict about one’s time and organized in one’s affairs. Time is life itself and the person that kills time only kills his or her self. This is why Hasan al-Basary said, “O Son of Adam! You are nothing but a compilation of breaths and with each breath that passes, a piece of you is gone.” The well-rounded Muslim will also find that their responsibilities will always outweigh the amount of time that they have to fulfill them. For this reason the Muslim is always strict with their time and organized in their affairs so that they can reap the most benefit from this life before meeting their Lord in the next life.

The last characteristic is to be beneficial to others. This should be read twice. Everything that came before is lost if we are harmful to those around us. The scholars of Islam have said that the core objective of Islam is to acquire benefit. Everything that we do is in the service of Allah Almighty and all that He requires from us is only of pure benefit to us and all of mankind. Therefore, we should use this as a way to check ourselves and assess our impact on those around us, while seeking to understand not only through our own vision but through the teachings of the Divine.

May Allah Almighty help us to embody these characteristics and bless us with being able to manifest Islam in all of its wonderful beauty.

Ten Strengths of the Muslim Personality - Advice - Shari`ah - OnIslam.net

 

[Peace]

A Life of Remembrance (Part 1)
by Khurram Murad
A Muslim Scholar & Writer ​

In a verse of the Qur’an that I love very much, Allah, Most Gracious and Loving, commends:
{Remember Me and I shall remember you. Be grateful unto Me and deny Me not.} (Al-Baqarah 2:152.)

Can you imagine a more gratifying state than this, where, when you remember Allah, the Creator, Sustainer and Lord of the Universe, He remembers you in return? The same exhortation has been beautifully conveyed in a hadith qudsi (Divine Hadith):

“I treat My servant as he hopes that I would treat him. I am with him whenever he remembers Me: if he remembers Me in his heart, I remember him in My `heart'; if he remembers Me in a gathering, I remember him in a gathering far better than that gathering; if he draws near to Me a hand's span, I draw near to him an arm's length; if he draws near to Me an arm's length, I draw near to him a fathom's length; and if he comes to Me walking, I go to him running.” (Al-Bukhari and Muslim)

Those who remember Allah standing, sitting and reclining and who reflect on the creation of the heavens and the earth are highly commended in the Noble Qur’an. They are wise in that they fill their hearts with the remembrance of Allah in every, moment, in every circumstance and in every posture of their lives. (Aal `Imran 3: 191)

The exhortation to remember Allah at all times is a reflection of Allah's all-embracing and overwhelming love for us. The door to Allah is always open to us:
{Remember Me and I will remember you.} (Al-Baqarah 2 : 152 )We need only find our way to and through that door.


Significance of Dhikr
Regarding the significance of dhikrullah or the remembrance of Allah, Allah says in the Qur’an, {itself the ultimate reminder (dhikr) to all the worlds.} (Saad 38: 87), the following:

{Remember Allah for He has guided you.} (Al-Baqarah 2: 198)
{O you who believe! Remember Allah often with much remembrance. And glorify Him morning and evening.} (Luqman 31: 41-42.)
{And men who remember Allah much and women who remember - Allah has prepared for them forgiveness and a vast reward.} (Al-Ahzab 33: 35)

Hadith literature is similarly replete with references to the remembrance of Allah:
“The servant cannot perform a better deed which will save him from Allah's punishment than the remembrance of Allah.” (Imam Malik.)
“Whoever wishes to feast in the gardens of Paradise, let him remember Allah often.” (At-Tirmidhi.)

{Indeed, with regard to dhikr, the Qur’an concludes: And the remembrance of Allah is the greatest deed without doubt.} (Al-`Ankabut 29 :45)

The significance of dhikr lies in the fact that it is Allah's own chosen and recommended mode by which the mu’minun or Believers show gratitude for having been shown the straight path. In addition, it is indeed the surest way of attaining Allah's forgiveness and achieving the ultimate reward of Paradise.

Continued below

 

[Peace]

Dhikr Purifies the Hearts
The importance of dhikr then is not difficult to understand. It is dhikr that purifies your qalb or heart and makes it sound. And you can only attain salvation and true success by having a pure and sound heart.

The qalb or heart referred to here is not the pump in your breast that pushes blood around your body but rather the centre or locus of your personality which pumps out your desires and motivations and which makes you conduct yourself as you do. It is this qalb that lies at your centreand dictates your actions which is the key to your ultimate success. Thus, with reference to the Day of Judgment, the Qur’an declares:

{[It will be a Day] when neither wealth nor children shall profit [and when] only he [will be saved] who comes before Allah with a sound heart [free of evil].} (Ash-Shu`araa’ 26: 88-89)

This point is more elaborately made in a hadith in which the Prophet says:
“Listen [to me] carefully. There is a lump of flesh in the body - if it is set right and made good, the entire body becomes good and healthy; but if it becomes diseased, the entire body becomes diseased. Remember well - it is the Heart.” (Al-Bukhari)
”The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead.“ (Al-Bukhari)

If the heart is the key to ultimate salvation and success, it may, likewise, be the seat of much corruption and open doors to many evils. It may facilitate the corruption of political and economic activities and ultimately the social institutions of a society. Where such a state prevails, the Qur’an suggests that it is because people, individually, have become diseased in their hearts. (Al-Baqarah 2: 10) In this state, people stop seeing and doing what is right. The Qur’an explains that this is not because they have become blind in their eyes but because their hearts have become blind. (Al-Hajj 22: 46) This blindness only draws them nearer to the ultimate chastisement.

”The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead.“ (Al-Bukhari)

It is the heart, as the decider of our ultimate fate, that must then be the starting point of any tazkiya programme, to purify this heart and then summon it to the service of mankind.

Ibn al-Qayyim, one of the great scholars of Islam, states in his Kitab al Adhkar (The Book of Remembrance), that 'the heart which is devoid of the remembrance of Allah is a heart that is dead'; it is dead even and long before the body carrying the heart reaches its grave. Indeed, this living body that carries the heart is the heart's grave. Ibn al-Qayyim's statement is reminiscent of the hadith of tire Prophet (peace and blessings of Allah be upon him) which states:

”The difference between someone who remembers His Lord and someone who does not is like the difference between the living and the dead.“ (Al-Bukhari)
The statement is also reminiscent of the following verse of the Qur’an:
{Do not become like those who forget Allah and Allah makes them forget themselves. It is they who are truly deprived.} (Al-Hashr 59: 19)

The purpose of tazkiyah is to ensure that the heart never falls into a sorry state of being and that it is always alive with the remembrance of Allah.

{Prosperous indeed is one who purifies himself and remembers the name of His Guardian-Lord, and prays [unto Him]}. (Al-A`la 87: 14-15)

The Prophet (peace and blessings of Allah be upon him) further emphasized the importance of dhikr when he said to his Companions:
“Shall I not inform you of the best of your actions, the purest in the sight of your Lord, which raises your rank to the highest, which is better for you than spending gold and silver, better than meeting your enemy so that you strike at their necks and they strike at yours?' They replied: 'Yes, indeed,' and he said: 'It is the remembrance of Allah.“ (At-Tirmidhi)

Strive then, to fill all your moments, all your thoughts and all your actions with His remembrance. Recite tasbih or words of glorification and praise to punctuate all your actions and achievements.

http://www.onislam.net/english/shariah/refine-your-heart/advice/456426-a-life-of-remembrance-1.html

 

[Peace]

Life is so short, so why wasting our present by dwelling in sorrow? May our dear Allah grant us happiness in this life and the hereafter. And may He take sorrow away from everyone's heart.

Get Rid of Sorrow​

Why do you look so sad? What is the point of sorrow in your life? Are you living your life or just surviving?
People may laugh and play, but does that mean they don’t harbor sorrow and regret? If all the world continually grumbled about their problems, the world would be overcome with sorrow and discomfort. In such a climate could mankind survive? Could mankind develop?

But what if man were to look at himself inwardly, just like looking into a mirror—reflecting his sorrow with that of man’s history from the beginning of time. Consider the short years you spend in this life and look again at how short is the time of sorrow compared with that of happiness and contentment. What you need to do is get rid of the sorrow in your heart; cast it away and start finding ways to make you happy. Strength comes with the ability to feel content in the midst of trouble, frustration, and turmoil. But where does that innate happiness come from?

Allah created you, and He also created sorrow as a reflection of happiness. Through sorrow we appreciate joy, just like we comprehend coolness through knowing warmth. Sometimes man thinks he can do everything, that he can be perfect. Man fluctuates between underestimating himself and overestimating himself, rarely appreciating his true condition. Wisdom is built from experience, but how many times do we run away from mistakes that are the seeds of wisdom? Learn to roll with life’s punches and learn from your Lord about yourself, about life, and about what He wants from you, His creature. If you run away from your mistakes, this will simply lead you to make more. Let your heart be attached to the Almighty, Who is the Infallible, the All-Knowing. Then you will know yourself and begin to grow.

If you spend your life blaming yourself for everything that happens, you are guilty of denying the role of destiny in your life; you are also guilty of blaming your Lord for creating certain circumstances! Do we, tiny creatures that we are, possibly comprehend the wisdom of the Creator? Mankind sees through a narrow vision of life: we cannot perceive what others perceive; we cannot see life in its overall beauty. So why do we complain, blame, and feel hopeless?

Overwhelming sorrow is destructive, and uncontrollable sadness is disastrous. These things are tools in the hands of Satan to control mankind and lead him, unawares, to his destruction. Happiness, on the other hand, is distributed by the angels, so take your share and give it to others—then indeed, it will again be returned to you.
Excessive weeping over a problem or sorrow is a sign of dissatisfaction with your Lord. It is natural for mankind to experience a variety of emotions and, indeed, this is what makes him unique; but wallowing in these emotions will certainly destroy us. Allah the Almighty has called on us to rein in these emotions and make them follow a positive and beautiful channel. And at times of grief, it is the ultimate test to wade through negativity and hopelessness and squeeze the following words out of your mouth: “From Allah we come and to Him we shall return.” At that moment of submission your soul will be set free from the sadness that threatens to swallow you up.

Truly in the remembrance of the Lord do the hearts find rest.

Get Rid of Sorrow - Advice - Shari`ah - OnIslam.net

 

[Peace]

Yep, this life is a mere test for us. The winner is the believer who believes in destiny be it good or bad. Paradise is not that cheap and its dwellers must strive in this life and do good and be patient and thankful. Alhamdulillah for everything!

Our On-Going Test ​

Nothing on earth is created in vain, but rather with wisdom. Understanding this fact depends on the wisdom of people themselves. One whose faith and consequently whose wisdom and prudence increase, will happen to grasp this reasoning much better in time.
One of the most important precepts is that we are being tested throughout our whole lives. Allah tests our sincerity and our faith on different occasions. He may give favours to test whether we are grateful to Him or not. He may create difficulties, for us, to reveal whether we behave with patience or not:
{Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us you will be returned.} (Al-Anbiyaa’ 21:35)

We are to be tested in various ways. This is explained in the Qur’an in the verse below:
{Be sure we shall test you with fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere.}(Al-Baqarah 2:155)

Our lives have indeed been planned with the mystery of our being tested. First of all, we are being tested in our physical beings. The Qur’an states that:
{Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts of) hearing and sight.}(Al-Insan 76:2)

Consequently, everything we hear and see is actually a part of the test. In all kinds of situations, we will be tested to see whether we behave in accordance with the Qur’an or with our own vain desires.

Allah tests the steadfastness of the believers with various difficulties. One of the most important of these is the oppression of the believers by the unbelievers. All these misdeeds, like verbal attacks, mocking, physical oppression and even torture and murder attempts, are only a means of trial for the believers. In one of the verses; it is said:

{You shall certainly be tried and tested in your possessions and in your personal selves; and you shall certainly hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if you persevere patiently, and guard against evil, then that will be a determining factor in all affairs.}(Aal `Imran 3:186)

The most important point to comprehend is that all of these deprivations and misadventures are created by Allah as a special kind of test. One who does not understand this will become very superficial. The Qur’an cites a pertinent tale of certain Jews.

{Ask them concerning the town standing close by the sea; when they transgressed in the matter of the Sabbath. For on the day of their Sabbath, their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We made a trial for them, for they were given to transgression.}(Al-A`raf 7:163)

Only the individual who has wisdom can realize that he is being tested, and can succeed in these tests by again using his wisdom. Therefore, a believer should not forget that he is being tested throughout his life. These tests cannot be passed or the heaven cannot be attained simply by saying ‘I believe’.
{Do men think that they will be left alone on saying ‘We believe’, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false.}(Al-`Ankabut 29:2-3)
And in another verse Allah says:
{Did you think that you would enter Heaven without Allah testing those of you who fought hard (in His Cause) and remained steadfast?}(Aal `Imran 3:142)

Source: Our On-Going Test - It is Never Too Late - Shari`ah - OnIslam.net

 

[islam abduallah]

Jazak allah khair sister