Like imaan and taqwa form as protective shields against sins and disobedience towards Allah, in similar manner our immune system protects us against diseases.
KNOWLEDGE of self is the key to the knowledge of God, according to the saying: “He who knows himself knows God,” and, as it is Written in the Koran, “We will show them Our signs in the world and in themselves, that the truth may be manifest to them.” Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest “I know myself,” meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself,
[1. Traditional saying of Muhammad.]
and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon.
The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By “heart” I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.
Some idea of the reality of the heart, or spirit, may be obtained by a man closing his eves and forgetting everything around except his individuality. He will thus also obtain a glimpse of the unending nature of that individuality. Too close inquiry, however, into the essence of spirit is forbidden by the Law. In the Koran it is written: “They will question thee concerning the spirit. Say: ‘The Spirit comes by the command of my Lord.'” Thus much is known of it that it is an indivisible essence belonging to the world of decrees, and
Many believe that conscious awareness originates in the brain alone. Recent scientific research suggests that consciousness actually emerges from the brain and body acting together. A growing body of evidence suggests that the heart plays a particularly significant role in this process.
Far more than a simple pump, as was once believed, the heart is now recognized by scientists as a highly complex system with its own functional “brain.”
Research in the new discipline of neurocardiology shows that the heart is a sensory organ and a sophisticated center for receiving and processing information. The nervous system within the heart (or “heart brain”) enables it to learn, remember, and make functional decisions independent of the brain’s cerebral cortex. Moreover, numerous experiments have demonstrated that the signals the heart continuously sends to the brain influence the function of higher brain centers involved in perception, cognition, and emotional processing.
Note : Prophet Moosa is also known as Prophet Musa or Moses
Firaun is also known as Pharaoh
Prophet Moosa (AS) was born at the time of Fir’aun. Fir’aun was a king who hated the Bani Israa’eel, who were the tribe of Prophet Moosa (AS).
A short while before Prophet Moosa (AS) was born, Fir’aun was told that a boy from the Bani Israa’eel would soon be born and at whose hands Fir’aun’s kingdom would be destroyed. On hearing this, the cruel king ordered that every male child born to the Bani Israa’eel should be killed.
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By: Shaykh Abdal Hakim Mura
Forgiveness and Justice: Meditations on Some Hadiths by Abdal Hakim Murad
(1) The Prophet prayed for pardon for his people, and received the reply: ‘I have forgiven them all but acts of oppression, for I shall exact recompense for the one who is wronged, from his oppressor.’
In the Quran, God is just, and requires justice; but he is also forgiving, and requires forgiveness; in fact, its references to the latter property outnumber those on justice by a ratio of approximately ten to one. Islamic theology has not always been clear how the ensuing tension is to be resolved. ‘My Mercy outstrips My wrath’ is a well-known divine saying (hadith qudsi) but one which nonetheless is far from abolishing God’s wrath. Indeed, a righteous indignation about injustice is integral to the prophetic representation of God’s qualities, and from the earliest moments of its revelation the Qur’an links God’s expectations of His creatures to justice towards the weak. Often the same texts are explicitly eschatological, affirming that those who do not uphold God’s justice in this world will be at its receiving end in the next. Indigenous Arab religion can expect a stern retribution, given that its demands are for tribal solidarity, not for the upholding of universal canons of justice. The idol cannot demand justice, only retribution (tha’r); and the prophetic vocation must therefore link the destruction of paganism with the establishment of a code of justice which overturns Arab norms by refusing to discriminate between the tribes. This hadith is to be read against the background of clan vendettas: instead of seeking collective retaliation against a miscreant’s tribe, the victim of injustice is to appeal to the new law, and to recall that all apparentimbalances will have a just settlement at the judgement seat.
(2) There is an act of charity [sadaqa] to be given for each part of the human body; and for every day over which the sun rises there is a reward of a sadaqa for the one who establishes justice among people.
Justice (‘adl) is due balance (i‘tidal): it is impartiality. The same word is employed to describe the balance of the body’s four humours. When these are in balance, right thinking and health are the consequence. When they are not, the Qur’an speaks of the last day when ‘their tongues, their hands and their feet will bear witness to what they used to do.’ (Quran 24:24)
By: Justin Ducote
As Muslims, we believe Islam is a complete way of life, providing a foundation and framework for all its aspects. In a time when increasing emphasis is being placed upon physical fitness and recreation, we should know how to maximize our benefit from these pursuits in accordance with our Islamic values.
Recreation has always been a part of human existence. It can be a natural break which allows people time for refreshment and clearing the mind. We read in the Qur’ân how the brothers of Prophet Yûsuf used it as a way to appeal to their father:
“Send him with us tomorrow that he may eat well and play” (12:12).
We have many examples from the time of the Prophet during which the companions participated in many different forms of lawful entertainment and play. They engaged in sports like footraces, horseracing, wrestling, and archery. They spent time telling jokes and in lighthearted conversation. One of the Companions, Abû al-Dardâ’ is reported to have said:
“I seek recreation in something that is neither useful nor unlawful, and this makes me stronger on the truth.”
It is the responsibility of every living Muslim to follow Islamic teachings and perform all the duties which Islam bestows upon them. In addition, following the teachings of Islam is something that a person needs to turn into a Muslim needs to turn into a hobby of theirs. Following the teachings of Islam should be included in the everyday schedule of every living Muslim. However, it is because of the fact that every Muslim follows the teachings of Islam every single day that most Muslims start suffering from laziness whenever the time for them to follow the teachings of Islam comes.
It is important for a Muslim to crush laziness while following the teachings of Islam because if they succumb to their laziness, they will not be able to follow the teachings of Islam, ultimately displeasing their creator. Laziness is the arch nemesis of productivity, which is the reason why every person should crush it. In addition, this is also true in the case of Muslims. Muslims need to crush laziness because if they do not do so, they will not be able to follow Islamic teachings.