ALLAHU AKBAR..

FROM MY HEART ALLAHIM.... THIS IS TO YOU ONLY TO YOU... ONLY YOU KNOW ME, ALLAHIM...ONLY YOU CAN TO HELP ME..ONLY YOU CAN TO MAKE WHAT I NEED,
TO MODIFY WHAT TO NEED... TO BE BETTER WHAT NEED... ONLY YOU CAN TO FORGIVE ME... AND TO MAKE THOSE HEART, WITHOUT LOVE TO WORK FOR THE TRUTH LOVE... AND UNDERSTAND WHAT IS THE TRUE LOVE... MY ALLAHIM.. FORGIVE ME...
I , YET, AM TO LEARNING... TO BE, GOOD MUSLIM, MY ALLAH....









NÃO USE DE ENGANAÇÃO, NÃO USE AS PESSOAS, NÃO SE PONHA ENTRE CASAIS, NÃO SEPARE FAMILIAS, NÃO FALE DA VIDA ALHEIA.
TENTE SER MELHOR A CADA DIA. TEMA ALLAH CC COM FEVOR.
TODOS NÓS SABEMOS QUE COLHEREMOS O QUE SEMEAMOS.
CUIDE DE SUA VIDA. NÃO CUIDE DA VIDA ALHEIA.
SE NÃO PUDER AJUDAR, NÃO ATRAPALHE. NÃO SE PONHA NO CAMINHO.
ALLAH CC NOS DEU UMA UNICA VIDA, CABE-A NÓS CUIDAR DELA !














Saturday, October 25, 2014


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.

'A'oozu Billahi Minash-shaitanir Rajeem bismillaharrahmanarrahim

'A'oozu Billahi Minash-shaitanir Rajeem bismillaharrahmanarrahim

Ayat-ul-Kursî.]—
Allah! There is no deity except He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth.
Who is he that can intercede with Him except with His Permission?
He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter .
And they will never compass anything of His Knowledge except that which He wills. His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.


Allahu laa ilaha illa huwa, Al -Haiy ul-Qaiyum La ta'khudhuhu sinatu wa la nawm lahu ma fis -samawati wa ma fil-'ard Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi Ya'lamu ma bayna aydihim wa ma khalfahum wa la yuhituna bi shai'im min 'ilmihi illa bima sha'a Wasi'a kursiyuhus-samawati wal ard wa la ya'uduhu hifdhuhuma wa Hu wal 'Aliyul-Adheem

In the name of Allah, The Most Kind, The Most Merciful.


Quran 113:0
In the name of Allah, The Most Kind, The Most Merciful.
Say, “I seek refuge in (Allah) the Lord of the Daybreak.”
“From the evil (deeds) of that (creation) which He (Allah) created.”
“And from the evil (deeds of other people) when night time comes (and I am asleep unable to protect myself).”
“And from the evil (deeds) of those (people) who blow on knots (and call on Satin .Shaitan) to help them to cause harm)."
“And from the evil (deeds) of the jealous person when they become envious (and they try to cause harm).”


Quran 114:0
In the name of Allah, The Most Kind, The Most Merciful.
Say, “I seek refuge in (Allah) the Lord of (all) humans.”
“The king of (all) humans.”
“The Allah of (all) humans.”
“From the evil of the retreating whisperer (Satin.Shaitan) who whispers evil suggestions ,( but disappears when people remember Allah).”
‘Who whispers (evil suggestions) into the hearts of humans.”
“(Promoting evil) from among (both) the jinn and humans.”

Oh our Sir, do not condemn us, we are forgotten or we make a mistake! Oh our Sir, do not impose on us load, like which you imposed on our ancestors! Oh our Sir, do not overload us with what we cannot support! Tolerate us! Forgive us! Have compassion of us! You are our Protector! Grant to us the victory on the incredulous ones!


"Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in qadeer (There is no god except Allaah Alone with no partner or associate; His is the Sovereignty and His is the praise, and He is Able to do all things)"
Amin amin amin



O JARDIM - THE GARDEN



O JARDIM

Ao nascer, recebemos um jardim para cuidar, já com muitas sementes, que noscabe apenas regar, cuidando com carinho de cada canteiro.No canteiro do Amor, nascem os mais belos sentimentos, como a solidariedade,o afeto, a ternura e uma linda flor vermelha, chamada de solidariedade.No canteiro da esperança, nascem os sonhos, a perseverança, os desejos daalma, que bem regados, rendem muitos frutos, chamados de "realizações".No canteiro da alegria, flores lindas que sorriem para a vida, sãoconhecidas como "motivação", "boa vontade" e "persistência", sendofundamentais para a continuidade do nosso jardim.Mais ao fundo, um canteiro impressiona pela altura das flores, é o canteiroda fé, regado com orações e atitudes regeneradoras, sobem até o céu, emuitas das flores tocam os pés dos anjos, que tudo ouvem nas nossasplantações.Muitos cuidam do canteiro com trabalho incessante, vigiando os pensamentos,regando constantemente o amor, a alegria e a esperança, sempre com desejosincero de mudar para melhor.Assim, as flores crescem sempre fortes, lindas e mesmo diante dastempestades, próprias da vida, resistem ao tempo e as dificuldades,tornando-se cada vez mais belas.Outros, se perdem em lamentações, gastando o precioso tempo em divagações.Pensam nas plantas que poderiam ter e não tem, naquelas que já tiveram eperderam, nas belas plantas do vizinho, e vão se descuidando do jardim,deixando as ervas daninhas tomarem conta dos canteiros.Assim, plantas destruidoras como o ódio, a inveja, a calúnia, a preguiça, as paixões,
o desrespeito, entre outras pragas, vão tomando o lugar das flores, e vamos nos
tornando pessoas amargas, insensíveis, amarguradas, tristes e doentes.O jardim da vida são os seus pensamentos, o regador seus sentimentos e asemente, a fé.O jardineiro é você, a terra, a própria vida, a água é Allah (swt), fonte de toda avida, que está dentro de você, e em todos os lugares em forma de energia.Seja você, o próprio jardim de Deus, cuide dos seus canteiros, regue todosos dias com amor, esperança e fé.Eu acredito em você.
Cid Pimentel
F.M.J.

adaptado por Suleyman


The GARDEN
While being born, we receive the garden you it take care, already with much seeds, which noscabe it hardly will water, taking care affectionately of each flowerbed. In the flowerbed of the Love, the most beautiful feelings plows born, like the solidarity, the affection, the gentleness and the lovely red flower called of solidarity. In the flowerbed of the hope, there joy plows born the dreams, the perseverance, the wishes daalma, what watered well, bring many results called of " realizations in.No flowerbed of the, lovely flowers that smile will be the life, sãoconhecidas like "motivation", " good will " and "persistence", sendofundamentais will be the continuity of our garden. Live you it the bottom, the flowerbed impresses will be the height of the flowers, he is the canteiroda faith, watered with prayers and regenerative attitudes, they rise up you it the sky, emuitas of the flowers they touch the feet of the angels, who completely hear in the nossasplantações. Many people take care of the flowerbed with incessant work, watching the thoughts, always watering constantly the love, the joy and the hope, with desejosincero of changing will be better. Only, the flowers always grow strongly, lovely and even before dastempestades, own of the life, stand the test of team and the difficulties, becoming live and live beautiful.
Others, they plows lost in lamentations, spending the precious team in wanderings. They think about the plants that they might have and it is not, in that what they had already eperderam, in the beautiful plants of the neighbor, and they go if neglecting the garden, letting the weeds take care of the flowerbeds. Only, destructive plants like the hatred, the envy, the slander, the laziness, the passions, the disrespect, between other nuisances, plow taking the place of the flowers, and we go in making bitter, insensible, embittered, sad and ill persons. The garden of the life they plows his thoughts, watering can his feelings and asemente, the faith. The gardener is you, the land, the life itself, the water is Allah (swt), fountain of every live, which is inside you, and at all the places in the form of energy. Be you, the God's garden itself, take care of his flowerbeds, water todosos days with love, hope and faith.
I BELIEVE IN YOU!!!

by: Dr . Cid Pimentel F.M.J. adapted by Suleyman