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GAVS SANİ HZ

 

Bismillahirrahmanirrahim

 One day, the Prophet, peace be upon him, asked his dear companions, may Allah be pleased with them if they knew who was poor. They answered that poor was one who had no dirham or dinar (money). But he said:

 
"In my community (ummah), the poor man is the one who appears on the Day of Judgment before Allah, Exalted be You, having offered up prayers and your alms collected, observed fasting, but he had abused someone, or that someone had accused falsely or had committed any misappropriation, or that he had killed someone, or had attacked someone. All his virtues would be credited to their victims. and if its virtues are exhausted before cease their evil deeds, then the errors and sins of victims would be added to it and it would be thrown into hell. "(Muslim)

 
Such a man is really poor. His condition is equal to the trader who has goods worth rupees two thousand but should. How can such a man be called rich?
The man (said) devout and offers certain prayers or fulfill certain forms of worship, but after that commit certain evil acts, behaves rudely with people, cruelly treats the poor and helpless people, how can you call yourself such a virtuous man?

 
The Prophet, salla Allah c alaihi wa sallam explained this by citing an example. He said the good moral character melts errors like water (dilutes the sugar), since immorality spoils the "rap sheet" of man as vinegar spoils honey.

Concept of Morality

The Islamic Shari’ah prescribes directives for the regulation of our individual as well as collective life. These directives touch such varied subjects as religious rituals, personal character, morals, habits, family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short, it embraces all the various departments of human life.

THE MORAL SYSTEM OF ISLAM

Moral sense is inborn in man and through the ages it has served as the common man’s standard of moral behavior, approving certain qualities and disapproving others. While this instinctive faculty may vary from person to person, human conscience has given a more or less uniform verdict in favor of certain moral qualities as being good and declared certain others as bad.

Morality: The Verdict

Moral virtues like justice, courage, bravery and truthfulness have always elicited praise History does not record any period worth the name in which falsehood, injustice, dishonesty, and breach of trust may have been upheld Fellow feeling, compassion, fidelity, and magnanimity have always been valued Selfishness, cruelty, miserliness and bigotry have never received the approval of the human society Human Beings have always appreciated perseverance, determination and courage While they never approved of impatience, fickle-mindedness, cowardice and foolishness Dignity, restraint, politeness, and amiability have throughout the ages been counted among virtues Whereas snobbery, misbehavior and rudeness have never found recognition as good moral qualities Persons having a sense of responsibility and devotion to duty have always won the highest regard of men Never have people who are incompetent, slothful and lacking in sense of duty been looked upon with approval

In Islam FAITH is imperfect without MORALITY

• Faith is such a power that it keeps men away from low attributes and lowly acts, and encourages them to achieve high attributes and clean morals. That is why whenever Allah the Almighty called his slaves towards virtue or whenever He wanted them to hate evil, He declared it as an essential requirement of the Faith in their hearts. For example when He; in Quran, commands men to adopt righteousness and to speak truth, He addresses them as “O you who have faith” (or “O you who believe”):“O you, who have faith, fear Allah and be with the truthful people.”  Holy Qur’an (Chapter 9 Verse 119)
• Allah's Messenger has nicely explained it that when faith is firm and belief is strong, then strong and lasting moral will be developed, and if the moral character is low then faith will accordingly be weak
• A man, who is immodest and ill-mannered and who adopts bad habits without caring for others, is like the person about whom the holy Prophet has said: “Modesty and faith are twins. Someone who gives up one has to lose the other too.”
• Once the Prophet passed by a man who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith
• A man who harasses his neighbour and makes him suffer any kind of damage is called cruel and stonehearted by the religion. In this connection the decision of the Prophet is: “By God, he cannot be a Believer; by God, he cannot be a Believer; by God, he cannot be a Believer. He was asked: 'who'? He answered: 'He from whose misdeeds his neighbour is not safe.'  - (Bukhari)

The holy Prophet advised his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says: “A person who believes in Allah and the Hereafter should speak about good things or else should keep quiet.” - (Bukhari)

In this way through the truth of faith and by means of its perfection noble qualities are nurtured and developed and they are guarded and kept secure till they bear fruits.

It is narrated by Imam Ahmed (RA):  “One person asked the Prophet: '0 Messenger of Allah a certain woman is very famous for her prayers, fasting and many charities, but she talks rudely with her neighbours. Tell me, what will be her fate?' He replied that she would go to Hell. Then that person asked: 'O Messenger of Allah! Another woman does not do much by way of prayers and fasting; gives pieces of cheese in charity and does not harm her neighbours.' He replied: 'She is of the Paradise. “(Bukhari)

This reply gives an idea of the high value attached to good character. It also shows that charity is a collective prayer whose benefit reaches the society. For this reason there is no room for any reduction in them.

The Holy Prophet peace be upon him did not merely answer a casual question that explains the relationship between morality and the religion, shows its connection with the correct forms of worship, and forms the basis of reform and improvement in the world and salvation in the next world.

Quran has declared the following qualities as the path of welfare by which a man can enter the Paradise.

"Be quick in the race for forgiveness from your  Lord, and for a Paradise whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-those who spend (freely) whether in prosperity or in adversity; who restrain anger, and pardon (all) men ;for Allah loves those who do good."  - Holy Qur’an, Surah 3 Verse 133-134

Morality for Individuals

One day the Holy Prophet peace be upon him asked his dear companions whether they knew who was poor. They answered that poor was one who had no dirham or dinar (money)' He said: “In my community, the poor is that man who would appear on the Day of the Judgment before Allah; he had offered prayer; he had paid Zakat; he had observed fast; but he would have abused somebody, he would have falsely accused some one; he would have unauthorisedly taken some one else's property; he would have murdered some one; would have hit some body. All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the errors and sins of the victims would be given to him and he would be thrown into the Hell.” (Muslim)

The Prophet has explained by quoting an example. He said that the best moral character melts errors like water and bad morals spoil man's record as vinegar spoils honey.

Identification of Hypocrite

What will be the value of religiousness without good morality! How is it possible that a man should belong to Allah and at the same he should be a victim of corruption?

This relationship between faith and morality is clearly shown in the hadith of the holy Prophet (pbuh):

“The man who has these three habits is a hypocrite even if be observes fast, offers prayers, performs umra (pilgrimage), and calls himself a Muslim: when be talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.”  - (Muslim)

He (pbuh) has also said: “There are four habits, in whosoever they are, he will be a complete hypocrite. If anyone of these habits is found in a man, he will have one habit of disruption till he gives it up when something is given to him in trust he commits dishonesty, when he talks he tells lies, when he makes a contract be deceives, and when be quarrels he starts abusing. - (Bukhari)

Morality for Humanity

Every Muslim has been made responsible to employ good manners in dealing with all the citizens of the land unhesitatingly, for every Muslim it is necessary that he should be truthful in dealing with the Non-Muslims. Similarly good qualities like charities keeping one's promise, tolerance, decency, generosity, co-operation, etc. are to be brought into play while dealing with Muslims and Non-Muslims alike.

The holy Quran has commanded us not to indulge in such debates with the Jews and the Christians that may encourage mutual enmity, clashes and quarrels. It says:

“And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, "We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.".”- Holy Qur’an Chapter 29 Verse 4

And the followers of Moosa and Issa (Moses and Jesus) were asked, expressing wonder, whether they are indulging in this kind of argumentation and polemics?

“Say: 'Do you argue with us about Allah when He is our Lord as well as your Lord? We are accountable for our deeds and you for yours so we are sincerely (dedicated) to Him'.” - (Chapter 2 Verse 139)

It is a famous incident of the biography of the Prophet that he owed something to a Jew, The Jew demanded repayment and in a very harsh tone said: “O Sons of Abdul Muttalib! You people unnecessarily delay the repayment of your loans.” At that place the Prophet’s companion Umar bin AI-Khattab (Allah be pleased with him) was also present. He decided to teach the Jew, who insulted the Prophet, good manners, and drew his sword from the scabbard. But the Messenger of Allah silenced Umar saying: “I and he deserve better treatment, teach him to demand his money in a better way and advise me to repay it in a refined manner.”

Islam has commanded to deal justly and fairly even if the opponent may be a wrongdoer or a non-believer. Allah’s Messenger has said:

“The prayer of the oppressed is answered, if he is wicked and wrongdoer, its ill effects will go against him.” - (Ahmed)

In another Hadith it is stated: “Even if the oppressed person is an infidel, there is no obstruction between his prayer and its answer. Give up doubtful things and adopt those matters in which there may be no doubt.”

In the light of these authorities and the commands, Islam has advised its followers not to mal-treat their ideological and religious opponents. In connection with the insistence on treating the followers of the other religion kindly, there is one more hadith:

Hazrat Ibn Umar says that a goat was slaughtered in his house. When he came home he inquired whether the gift was sent to the neighbouring Jew or not? He further says: “I have heard the Messenger of Allah as saying' Jibril' (Angel of Allah) had been regularly insisting on me to treat my neighbours kindly, so much so that I surmised that the neighbour would be made a recipient of the inheritance.” - (Bukhari)

Similarly Islam has ordered that its followers should be kind to their relatives, even though they may have rejected this religion, which they have made their own. Therefore, following the Truth does not mean that the rights of the relatives may be usurped: “But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” – Holy Qur’an Chapter 31 Verse 15

Morality for the Nation

As regards the importance and need of morality at the public and collective level, Islam says that the progress and the survival of the nations, the nourishment and the development of their civilization and culture, and the consolidation of their power and strength depend on morality. If the people have good and excellent moral character, then all these good qualities will be found in them, but if their moral character is at lower levels then kingdom and rule will soon end.

“Nations live till their morality lives. When their moral character declines, they also decline,”

This reality is fully explained in a hadith in which the Prophet says to the people of his nation that although they have control over the whole of Arabia, and are in a position to decide the fate of the people of the country, as they hold an important position, their power can be maintained on the pillar of morality only.

Anas bin Malik says: “We were sitting in a house where some members of the Ansar and Muhajir were present, The Messenger of Allah came into the room and everybody tried to make room for him near his own seat. Then he proceeded towards the door and stood taking support of the door and said:

“The leaders will be from the Quraish, and I have great right on you and they have also a right on you as they would do. When they would be requested to show mercy, they would show mercy. When they would give a judgment, it would be based on justice. And when they would make a covenant, they would honour it. He who does not do like this, there would be on him the curse of Allah, of the angels and of all the people” - (Tibrani)

This saying of Holy Prophet peace be upon him unambiguously shows that any person, community, nation or government would be deserving of as much honour and respect as they would be the representatives of the best qualities in this world and would be striving to achieve high objectives.

If a government flaunts the label of Islam and Quran but the people are not satisfied with it, if it does not decide their matters justly, if it is not kind to the needy and does not honour its covenant, then it should be understood that in this government Islam and Quran are merely names, and this government is bereft of Islam's basic values and it deserves to be cursed from every corner of the earth and the skies.

It is a famous saying of Imam Ibn Taimiyah: “Allah guards the justice-loving government, even if it is the government of the Non-Muslims, and destroys the tyrant government, even if it is the government of Muslims.”

In the light of the Holy Qur’an and the teachings of Prophet Muhammed pbuh,we understand that morality is part of faith. If any nation loses its honour in the eyes of Allah or commands no respect among the people, it so happens because of its losing good moral character and becoming deprived of decent and honourable traits.

So, let us gear up to lead a life of excellent morals and gain the pleasure of Almighty Allah (God) along with an everlasting place in Paradise.

 
Ya Rabib Allah cc ...lutfen...şifa versın...amn  :´´´´´´

Menzilde Sultanlar Yatar - Gene Nemlendi Gözler :(

 Narrated Hadrat Jabir bin Abdullah (may Allah be pleased with him) that Prophet Muhammad (may Allah's blessings and peace be upon him) said, "Allah (The Glorified and The Exalted) is not merciful to him who is not merciful to men." (Bukhari and Muslim).
The Prophet [peace and blessings of Allaah be upon him] said: "A man may speak a word without thinking of the consequences, but because of it, he will plunge into Hell as deep as the distance between the east and the west ". [Sahih Al-Bukhari and Sahih Muslim 6477 2988].

There can be no denying that one of the most important elements of Islamic ideology is justice. There is no need to quote any Quranic verses because anyone who claims even a nodding acquaintance with Islam knows them full well. The problem of enforcing justice in society demands for its solution total elimination of nepotism and favouritism inside of selfish hearts turnet not to Allah cc. . It is not an easy task because what human lack today is a deep and abiding belief in God and the Day of Judgment and the Respect to our prophet Mohamed (saw).. the no respect enough the Law by Allah cc..no respect the fact that is DUTY to care those Allah cc sent to have their care.. as orphan.. those who are in dificulties, those have not another one , in this live as family , which is necessary to bring about a change in the inner man, and all our professions and avowals are only formal, superficial... and  not truth as  Allah cc said to us be.

Justice is done by concerns about what the other really need for be  safe...

Therefore, there is  the midia and anothers ways that made persos at as the other is a machine.without soul without heart.
Forgeting that the heart is a Kaaba, where ALlah cc is there, and need be safe.. The another human muslim is a real brother , from same comunity soul... and Allah cc write lives..
Many peoples, do acts for make peoples be aqay from anothers as they asr a god in the another live. Making damage to other live...when have enough for make persons  be joined...for have a life islamic... and be with heart clean from fears ...

Why do so?

Do so because of are not trusting to Allah cc,,,then thinkibg in their owner self , only

 Narrated Hadrat Jabir bin Abdullah (may Allah be pleased with him) that Prophet Muhammad (may Allah's blessings and peace be upon him) said, "Allah (The Glorified and The Exalted) is not merciful to him who is not merciful to men." (Bukhari and Muslim).
The Prophet [peace and blessings of Allaah be upon him] said: "A man may speak a word without thinking of the consequences, but because of it, he will plunge into Hell as deep as the distance between the east and the west ". [Sahih Al-Bukhari and Sahih Muslim 6477 2988].

There can be no denying that one of the most important elements of Islamic ideology is justice. There is no need to quote any Quranic verses because anyone who claims even a nodding acquaintance with Islam knows them full well. The problem of enforcing justice in society demands for its solution total elimination of nepotism and favouritism inside of selfish hearts turnet not to Allah cc. . It is not an easy task because what human lack today is a deep and abiding belief in God and the Day of Judgment and the Respect to our prophet Mohamed (saw).. the no respect enough the Law by Allah cc..no respect the fact that is DUTY to care those Allah cc sent to have their care.. as orphan.. those who are in dificulties, those have not another one , in this live as family , which is necessary to bring about a change in the inner man, and all our professions and avowals are only formal, superficial... and  not truth as  Allah cc said to us be.

Justice is done by concerns about what the other really need for be  safe...

Therefore, there is  the midia and anothers ways that made persos at as the other is a machine.without soul without heart.
Forgeting that the heart is a Kaaba, where ALlah cc is there, and need be safe.. The another human muslim is a real brother , from same comunity soul... and Allah cc write lives..
Many peoples, do acts for make peoples be aqay from anothers as they asr a god in the another live. Making damage to other live...when have enough for make persons  be joined...for have a life islamic... and be with heart clean from fears ...

Why do so?

Do so because of are not trusting to Allah cc,,,then thinkibg in their owner self , only

 Narrated Hadrat Jabir bin Abdullah (may Allah be pleased with him) that Prophet Muhammad (may Allah's blessings and peace be upon him) said, "Allah (The Glorified and The Exalted) is not merciful to him who is not merciful to men." (Bukhari and Muslim).

The Moral System of Islam
A moral sense is Justice, courage and truthfulness .  what constitutes good and evil is so clear in the islam.
Justice, courage and truthfulness have always found praise, and history does not record any period worth the name in which falsehood, injustice, dishonesty and breach of trust have been praised; sympathy, compassion, loyalty and generosity have always been valued, while selfishness, cruelty, meanness and bigotry have never been approved of by Allah cc.
Individuals who are honest, sincere and dependable, whose deeds match their words, who are content with their own rightful possessions, who are prompt in the discharge of their obligations to others, show that human moral as goodness heart.

Allah cc has raised Prophets for the guidance of humanity and has revealed His books through them. It is the duty of man to live his life according to the dictates of Allah and to follow the Divine guidance.

Man and wiman are answerable to Allah cc for all his actions and will be called on to render an account of them in the Hereafter
A moral sense is inborn in man and, through the ages, it has served as the common man’s standard of moral behavior, approving certain qualities and condemning others. While this instinctive faculty may vary from person to person, human conscience has consistently declared certain moral qualities to be good and others to be bad.

Justice, courage and truthfulness have always found praise, and history does not record any period worth the name in which falsehood, injustice, dishonesty and breach of trust have been praised; sympathy, compassion, loyalty and generosity have always been valued, while selfishness, cruelty, meanness and bigotry have never been approved of by society; men have always appreciated perseverance, determination and courage, but never impatience, fickleness, cowardice and stupidity. Dignity, restraint, politeness and friendliness have throughout the ages been counted virtues, whereas snobbery and rudeness have always been looked down upon. People with a sense of responsibility and devotion to duty have always won the highest regard, those who are incompetent, lazy and lacking in a sense of duty have never been looked upon with approval.

Similarly, in assessing the standards of good and bad in the collective behavior of society as a whole, only those societies have been considered worthy of honor which have possessed the virtues of organisation, discipline, mutual attention and compassion and which have established a social order based on justice, freedom and equality. Disorganisation, indiscipline, anarchy, disunity, injustice and social privilege have always been considered manifestations of decay and disintegration in a society. Robbery, murder, larceny, adultery and corruption have always been condemned. Slander and blackmail have never been considered healthy social activities, while service and care of the aged, helping one’s relatives, regard for neighbours, loyalty to friends, aiding the weak, the destitute and the orphans, and nursing the sick are qualities which have been highly valued since the dawn of civilisation.

Individuals who are honest, sincere and dependable, whose deeds match their words, who are content with their own rightful possessions, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace, and from whom nothing but good can be expected, have always formed the basis of any healthy human society.

These examples show that human moral standards are universal and have been well-known to mankind throughout the ages. Good and evil are not myths, but realities well understood by all. A sense of good and evil is inherent in the very nature of man. Hence in the terminology of the Qur’an good is called Ma’rif (a well-known thing) and evil munkar (an unknown thing); that is to say, good is known to be desirable and evil is known not to commend itself in any way. As the Qur’an says: Allah has revealed to human nature the consciousness and cognition of good and evil. (al-Shams 91: 8)

This is a new and revised translation of a talk given by the author on Radio Pakistan, Lahore, on 6th January, 1948.

Why Differences?

The question that now arises is: if what constitutes good and evil is so clear and universally agreed, why do varying patterns of moral behaviour exist in the world? Why are there so many conflicting moral philosophies? Why do certain moral standards contradict each other? What lies at the root of other differences? What is the unique position of Islam in the context of other ethical systems? On what grounds can we claim that Islam has a perfect moral system? And what exactly is the distinctive contribution of Islam in the realm of ethics?

Although these are important questions and must be squarely faced, justice cannot be done to them in the brief span of this talk. So I shall restrict myself to a summary of some of the points crucial to any critical examination of contemporary ethical systems and conflicting patterns of moral behaviour:

(a) Through their failure to prescribe specific limits and roles for the various moral virtues and values, present-day moral structures cannot provide a balanced and coherent plan of social conduct.

(b) The real cause of the differences in the moral systems seems to lie in their offering different standards for judging what constitutes good and bad actions and in their laying down different ways to distinguish good from evil. Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it.

(c) On deeper reflect we find that the grounds for these differences emerge from different peoples’ conflicting views and concepts of the universe, the place of man in it, and of man’s purpose on earth. The various systems of ethics, philosophy and religion are in fact a record of the vast divergence of views on such vital questions as: Is there an Allah of the universe and, if there is, is He the only one or are there many Allahs? What are the Divine attributes? What is the nature of the relationship between Allah and human beings? Has He made any arrangements for guiding humanity through the vicissitudes of life or not? Is man answerable to Him or not? And if so, in what spheres of his life? Is there an ultimate aim of man’s creation which he should keep in view throughout his life? The ethical philosophy and the pattern of moral behaviour of the individual and society.

It is difficult for me, in this brief talk, to take stock of the various ethical systems in the world and indicate what solutions each one of them has proposed to these questions and what has been the impact of these answers on the moral evolution of the society believing in these concepts. Here I have to confine myself to the Islamic concept only.

The Islamic Concept of Life and Morality

The viewpoint of Islam is that the universe is the creation of Allah who is One. He alone is its Master, Sovereign and Sustainer, and it is functioning under His command. He is All-powerful and Omniscient, he is subbã h and Quddã s (that is, free from all defects, mistakes, weaknesses and faults and is holy in every respect). His godhood is free from partiality and injustice.

Man is His creature, subject and servant and is born to serve and obey Him. These correct course of life for man is to live in complete obedience to Him. And it is for Allah, not man, to determine the mode of that worship and obedience.

At certain times Allah has raised Prophets for the guidance of humanity and has revealed His books through them. It is the duty of man to live his life according to the dictates of Allah and to follow the Divine guidance.

Man is answerable to Allah for all his actions and will be called on to render an account of them in the Hereafter. Man’s short life on earth is really an opportunity to prepare for that great test. He will be impartially assessed on his conduct in life by a Being who keeps a complete record not merely of his movements and actions and their influence on all that is in the world ¾ from the tiniest speck of dust to the highest mountains ¾ but also of his innermost thoughts and feelings and intentions.

The Goal of Moral Effort

This concept of the universe and of man’s place in it indicates the real and ultimate good which should be the object of all mankind’s endeavours ¾ ‘seeking the pleasure of Allah. This is the standard by which Islam judges all conduct. It means that man is not left like a ship without moorings at the mercy of winds and tides; instead, we have a set of unchangeable norms for all moral actions. Moreover, by making the ‘pleasure of Allah’ the object of man’s life, unlimited possibilities are opened for man’s moral evolution, untainted by narrow selfishness or racism or chauvinism.

Islam also furnishes us with the means to determine good and evil conduct. It does not base our knowledge of evil and virtue on mere intellect, desire, intuition or experience derived through the senses, which constantly undergo changes and modifications and thus fail to provide definite and unchanging standards of morality. Instead, it provides us with an objective source, the Divine revelation, as embodied in the Book of Allah and the Sunnah (way of life) of the Prophet, blessings and peace be on him. This source prescribes a standard of moral conduct that is permanent and universal and holds good in every age and under all circumstances.

The moral code of Islam ranges from smallest details of domestic life to the field of national and international behaviour. It guides us at every stage in life and makes us free from exclusive dependence on other sources of knowledge, although we may, of course, use these as an aid to this primary source.

Sanction Behind Morality

This concept of the universe and of man’s place in it also provides the sanction that must lie at the back of every moral law, that is, the love and fear of Allah, the sense of accountability on the Day of Judgment and the promise of eternal bliss and reward in the Hereafter. Although Islam aims to cultivate a mass ethos which may induce individuals and groups to observe the principles of morality it lays down as well as helps the evolution of a political system which will enforce the moral law through its legislative and executive powers, Islam’s moral law does not really depend on these external factors. It relies on the inherent desire for good in every man which is derived from belief in Allah and the Day of Judgment. Before laying down any moral injunctions, Islam seeks to implant firmly in man’s heart the conviction that his dealings are with Allah, who sees him at all times and in all places; that he may hide himself from the whole world but not from Allah; that he may deceive everyone but Allah; that he can flee from the power of any person but not from Allah; that while the world can see only man’s outward life, Allah knows his innermost intentions and desires; that while man may, in his short sojourn on earth, do whatever he likes, he has to die one day and preset himself before the Divine court of justice where no special pleading or deception will be of any avail and where his future will be decided with complete impartiality. It is this belief in accountability to Allah which is the real force behind the moral law of Islam. If public opinion and the powers of the state give it support, so much the better; otherwise, this faith alone can keep a Muslim individual and a Muslim community on the straight path of virtue.

Motives and Incentives

The fact that a man voluntarily and willingly accepts Allah as his Creator and obedience to Allah as the aim of his life and strives to seek His pleasure in his every action provides sufficient incentive to obey the commandments which he believes to be from Allah. Belief that whoever obeys the Divine commands is sure to be rewarded in the Hereafter, whatever difficulties he may have to face in his life on earth, is another strong incentive for leading a virtuous life. and the belief that breaking the commandments of Allah will mean eternal punishment is an effective deterrent against violation of the moral law, however tempted a man may be by the superficial attractiveness of a certain course of action. If this hope and fear are firmly ingrained in one’s heart, they will inspire virtuous deeds even on occasions when the immediate consequences may appear to be very damaging, and they will keep one away from evil even when it looks extremely attractive and profitable.

This clearly indicates that Islam possesses a distinctive criterion of good and evil, its own source of moral law, and its own sanctions and motivating force; through them it shapes the generally recognised moral virtues in all spheres of life into a balanced and comprehensive scheme and ensures that they are followed. It can therefore be justifiably claimed that Islam possesses a perfect moral system of its own. This system has many distinguishing features and I shall refer to three of the most significant ones which, in my opinion, form its special contribution to ethics.

Distinctive Features

1. By setting Divine pleasure as the objective of man’s life, Islam has set the highest possible standard of morality providing boundless possibilities for the moral evolution of humanity. By making Divine revelation the primary source of knowledge, it gives permanence and stability to moral standards, while at the same time allowing scope for reasonable flexibility and adjustment, though not for perversions or moral laxity. The love and fear of Allah become the real motives, which impel man to obey the moral law without external pressures. And through belief in Allah and the Day of Judgment, we are motivated to behave morally with earnestness and sincerity.

2. The Islamic moral order does not, through a mistaken love of originality and innovation, seek to lay down any new moral standards; nor does it seek to minimise the importance of the well-known moral standards, or give exaggerated importance to some and neglect others without cause. It takes all the recognised morals and assigns a suitable role to each within the total scheme of life. It widens the scope of their application to cover every aspect of man’s private and social life ¾ his domestic associations, his civic conduct, and his activities in the political, economic, legal and educational fields. It covers his life at home and in society, literally from the cradle to the grave. No sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. These ensure that the affairs of life, instead of being dominated by selfish desires and petty interests, are regulated by the dictates of morality.

3. The Islamic moral order guarantees for man a system of life which is free from all evil. It calls on the people not only to practise virtue, but also to eradicate vice. Those who respond to this call are gathered together into a community (Ummah) and given the name ‘Muslims’. The main purpose underlying the formation of this community is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil. It would be a day of morning for this community and a bad day for the entire world if its efforts were at any time directed towards establishing evil and suppressing good.

ya Rabib Allah cc
please, protect he ..who you make a family real, for guide me and help me be in the right path
guide him away from this torment of the fire.
help us be joined ,  to You, please Allah cc Al Jabbar
Same form sheythan that promotes traps ...
uses people to act in a manner of evil
and extinguishes the truth
destrou lives ....
reverses values ​​...
and these people act selfishly (to promote blood ... their families are able to act with malice toward others in distress)
other misleading
No sense of justice
cause damage
forgetting that
Very soon will be in front of  You Allahcc
and will have to be accountable for the damage they have done!

Ya Rabi Allah cc , Yu See and Knows what he and me face..Know our pure heart...and know the heart of the enemies...Give Justice please!  Make the hearts and minds to turn to Yu and do not make badness on me or he.. 
Gide they away from every badness. Cover he an me with your Favors, Protection ,please!
Allah cc , the peace be upon our beloved prophet Mohamed (saw) familie, and all prophets
thanks for You made he (fet) in this life ... guide us to be blessed by Yours Wills.
And pleae, Justice on the life of this peoples those are not sincere .. Have not piety inthir selfish thoughts and heart
amin 

And as faced with Goliath and his forces, they said: Our Lord infuses us constancy firm our steps and grant us victory over the disbelieving folk! (2-250 Kuran)

The Prophet Muhammad (salla Allah alaihi wa sallam) said:
"Allah has chosen servants for Him as experts to help address the needs of people. Those love well and love them well; they will be saved from the punishment of Allah on the Day of Judgment. "
In another saying the Prophet (salla Allah alaihi wa sallam) told us:
"... And that to solve the difficulties of a needy, God will solve the difficulties, both in this, as in the Hereafter; and the person who is discreet with the faults of a Muslim, Allah will be discreet with her ​​faults, and this in the afterlife and God will be helping the servant as this are helping your brother ... ".
So worship Allah (Exalted thou be) does not mean just pray and fast, but rather stand next to the person who Allahcc allowed to be with you in this life (this life partner) even without blood ties, helping him resolve their difficulties, whether material or spiritual.
The goal of Islam is to strengthen the ties that unite the members of a community or Ummah / Muslim nation.

Was reported by Tabari in his Tafsir said verse narrated by Ibn Abbas RAA "Allah forbade the believer who thinks evil of another believer, then said: evil thought of the believer rather than thinking good is a sin, why Allah    cc prohibited.

KERPİCİN ETKİSİ Bir inkarcı, alimin birine şu üç soruyu sorar: 1- Allah varsa bana göster. 2- Her işi Allah yaratıyor da neden suçlu ceza görür? 3- Şeytan ateşten yaratıldığı halde ona cehennem ateşi nasıl etki yapabilir? Alim bu soruları soğukkanlılıkla dinler. Sonra da yerden bir kerpiç parçası alıp inkarcının başına vurur. Başı yarılan inkarcı soluğu mahkemede alır. Hakim, alime sorar: - Bunun başına kerpiç vurmuşsun öyle mi? - Bana üç soru sormuştu, ben sorularına karşılık kerpici vurdum. - Nasıl? - Anlatayım. Allah varsa bana göster demişti. Başının ağrıdığını iddia ediyorsa göstersin. İkinci olarak da her şeyi Allah yaratıyorsa suçlu neden ceza görsün dedi. Madem ki niçin beni mahkemeye veriyor. Üçüncü olarak da ateşten yaratılan şeytana cehennem ateşi nasıl etki yapar diye sordu. Cevabını aldı. Topraktan yaratılan kendisine, yine topraktan olan kerpiç nasıl etki yapıyor? Bu cevaplardan sonra alim beraat eder
sk

Zikir Mürşidden İzinli Olmalı
Kurbanlar inşallah sizlere Menzilde Bir Sofinin zikirle ilgili başından geçen bir hadiseyi kendi ağzından dinleyelim.
yaklaşık on sene önce bir gün görevlilerden birisi kurban ne kadar vird çekiyorsun diye sordu? 33.000 dedim. ohoo sen hala ordamısın. haftada bir gel senin virdini artırayım dedi. artıra artıra 65.000’e çıkardı. Bende bir haller olmaya başladı. Kendimi Mehdi zannetmeye başladım. Daha sonra çocuklarımı, kardeşlerimle birlikte çuvallarla un, şeker, fasulye, nohut alıp, bir mağaraya gittim. bekliyorum, bekliyorum. ortada bişey yok.
dedim bari gidip, mürşidime durumumu anlatayım. Gavsımıza durumumu anlattım. direk olarak bana şunu sordu. sofi ne kadar vird çekiyorsun? 65.000 dedim. Gavsımız sordu. senin virdini kim artırdı? kurban bir görevli artırdı, dedim. Dedi Sofi bundan sonra 33.000 çekeceksin. Ondan sonra her şey normale döndü.
Letaif virdini Mürşid yada artırma yetkisi verdiği kişiler hariç, kimsenin artırmaması gerektiğinin hikmetide ortaya çıkmış oluyor. O yüzden büyüklerimiz buyurmuş ki; mürşidin izni olmadan çekilen vird, fayda yerine zarar verir.

BISMILLAH ARRAHMANARRAHIM

DO the GOOD to..

"As for those who abuse charitable believers, for their donations, and mock those who do not give more than the fruit of their labor, Allah swt mock at them, and a painful punishment" (Qur'an, 9:79).

O you who believe! shun many of the conjectures. Certainly, part of the conjecture is sin. And do not be espieis. And do not speak evil of one another, the back, some of you like to eat the flesh of his dead brother? therefore hate her-lo! but fear Allah, surely, Allah is Forgiving and Merciful. »