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. »

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, God mock at them, and a painful punishment" (Qur'an, 9:79).

Our Prophet Mohamad (saw), may the peace of Allah be upon him, said:
"Be in this life as if it were a stranger, and act like you're passing. 
DO GOODNESS
"Only people without values​​, without character good, judge others based on how much money they have, clothes or beaulifull , a simple difference of treatment based on this is already something disturbing.
As the saying goes, some people have value, others have price !!!

Our beloved Prophet Mohammad (peace and blessing of Allah be upon him) summed it all up in four words for us when he said: "A person who believes in Allah does not slander, do not curse, does obscenities, or is indecent or vulgar '.

ya Rabib Allah cc , please, Al Jabbar, protect he (family fromYou)  from envious ones pls. Peace be upon our beloved Mohamed saw amin

I know your eyes in the morning sun

I feel you touch me in the pouring rain

and the moment that you wander far from me

I wanna feel you in my arms again.I believe in yo..only in you..

you come to me on a winter of the soul...

keep me warm in your true soul love then you softly leave... i died to the live.. but working for the time to meeting be Protected , Blessed...by Allah cc wills

you know the door to my very soul

you're the light in my deepest darkest houryou're my saviour when I fall

And you may not think I care for you, continuous, .. when you know down inside that I really do.. your is protection by The Ownnwer of our Solu , Allah cc to this lonly one , far from you ... only tears have

BANA BU TEN GEREKMEZ
Bana bu ten gerekmez can gerektir O baki Cennet'e iman gerektir.
Zehi mürşit ki bizi Hakk'a iltür, Aşık canı ona kurban gerektir.
Bular hot geçti uçmak arzusundan, Didar göstermeye sultan gerektir.
N'iderim uçmağı yahut huriyi, Bana dergahına seyran gerektir.
Eğer Muhammed'e ümmet olursan, Dilinde zikr ile Kur'an gerektir.
Namaz ü vird ü tesbih, zikr ü Kur'an, İnayet bunlara Hak'tan gerektir.
Hakikat şerbetin içen âşıklar, Başı açık, teni uryan gerektir.
Aşık Yunus bu sırrı anlayanın, Ciğeri büryan, gözü giryan gerektir.
Yunus Emre

Allahumma salli ala seyyidina Muhammedin ve ala ali seyyidina Muhammed

ALLAHUMMA SALLI ALA SAYYIDINA MUHAMMAD SALLALLAHU ALAYHI WA SALLAM_2

 



Allahumma salli 'ala Sayyidina Muhammad wa `ala ali sayyidina
Muhammad kama salaita `ala Sayyidina Ibrahima wa `ala ali Sayyidina
Ibrahima innaka hamidun majid. Allahumma barik `ala Sayyidina Muhamad wa
`ala ali ayidinna Muhammad kama barakta `ala Sayyidina Ibrahima wa `ala
ali Sayyidina Ibrahim innaka hamidun majid.





ASSALATU WA ASSALAMU ALAIKA YA SAYYIDINA MUHAMMAD RASOOL ALLAH SALLALLAHU ALAYHI WASALLAM
ASSALATU WA ASSALAMU ALAIKA YA SAYYIDINA MUHAMMAD RASOOL ALLAH SALLALLAHU ALAYHI WASALLAM
ASSALATU WA ASSALAMU ALAIKA YA SAYYIDINA MUHAMMAD RASOOL ALLAH SALLALLAHU ALAYHI WASALLAM

ALLAHUMMA
SALLI WA SALLIM WA BARIK ALA SAYYIDINA WA MAWLANA MUHAMMADIN SALLALLAHU
ALAYHI WASALLAM WA ALA ALIHI WA AHLI BAITIHI WA SAHBIHI WA SALLI WA
SALLIM TASLIMA


Allahumma Salli 'alaa Muhammad-in
Wa 'alaa aali Muhammad-in
Mil'ad-dunyaa wa mil'al aakhirah
Wa baarik 'alaa Muhammad-in
Wa 'alaa aali Muhammad-in
Mil'ad-dunyaa wa mil'al aakhirah


O Allah! Bestow blessings on Sayyidina Muhammad
and on the family of Sayyidina Muhammad
that would fill this world and the next,
and bestow favours on Sayyidina Muhammad
and on the family of Sayyidina Muhammad
that would fill this world and the next,


Salaat u's Sa'adah

Allahumma Salli 'alaa Sayyidina Muhammad-in
'Adada maa fee 'Ilmillah
Salaatan daaimatan bidawaami Mulkillah

O Allah! Shower blessings on Sayyidina Muhammad
in the number which is in Your Knowledge -
such blessings as may continue for ever, eternal as Your Kingdom.

 Allahumma Salli 'alaa Muhammad-in
Wa anzilhu'l maq'adal muqarraba 'indaka yauma'l qiyamah
Wajabat lahu shafa'atee.

He said, may blessings and salutations be upon him,
"My intercession is obligatory on whoever recites (this salaat):
O Allah! Bestow blessings on Sayyidina Muhammad
and give him a seat near You on the Day of Judgement".

Dalaail u'l Khayraat contains this salaat but with slightly different wording as follows:

Allahumma Salli 'alaa Sayyidina Muhammad-in
Wa anzilhu'l manzila'l muqarraba yauma'l qiyamah

O Allah! Bestow blessings on Sayyidina Muhammad
and give him a place nearby on the Day of Judgement.

Allahumma Salli 'alaa Muhammad-in
Wa 'alaa aali Muhammad-in
Mil'ad-dunyaa wa mil'al aakhirah
Wa baarik 'alaa Muhammad-in
Wa 'alaa aali Muhammad-in
Mil'ad-dunyaa wa mil'al aakhirah


O Allah! Bestow blessings on Sayyidina Muhammad
and on the family of Sayyidina Muhammad
that would fill this world and the next,
and bestow favours on Sayyidina Muhammad
and on the family of Sayyidina Muhammad
that would fill this world and the next,


Salaat u's Sa'adah

Allahumma Salli 'alaa Sayyidina Muhammad-in
'Adada maa fee 'Ilmillah
Salaatan daaimatan bidawaami Mulkillah

O Allah! Shower blessings on Sayyidina Muhammad
in the number which is in Your Knowledge -
such blessings as may continue for ever, eternal as Your Kingdom.


Jazallaahu 'Annaa sayyidinaa wa mowlaanaa muHammadan Sollalaahu 'Alayhi wa sallam maa huwa ahluhuu.
Jazallaahu 'Annaa sayyidinaa wa mowlaanaa muHammadan Sollalaahu 'Alayhi wa sallam maa huwa ahluhuu.
Jazallaahu 'Annaa sayyidinaa wa mowlaanaa muHammadan Sollalaahu 'Alayhi wa sallam maa huwa ahluhuu.

"O Allaah! Give reward to our Leader MuHammad (Sollallaahu 'Alayhi wa sallam) the reward which is benefitting as he deserves".

1. Allah cc  first 
2. Love one another 
3. Never Hate except what Allah cc  said to us refuse (badness)
4. Give Generously 
5. Live simply 
6. Forgive Quickly 
7. Be kind

Allah  cc (Exalted thou be) will judge us mostly by our INTENTIONS, not only for our actions!
"Certain categories of people will be called first to set that all accounts on the Day of Judgment A martyr will be questioned by Allah cc:." Not gave thee such and such please "He will admit such bonuses and favors Then Allah cc  will ask him?.: "How is that you used my favors" He will reply: ". I went to Holy War to please you and was dead there," Allah cc will say: "Minds; You took part in the Holy War Hero to call you, and that you managed. "Then he will be thrown into Hell upside ahead.  
After a Sage will be called and the same questions will be asked him. In response he admit all . favors of Allah cc then you will be asked: "what is the income brought out of my favors? "He will reply," I learned the 'Ilm (religious knowledge) of Din (Islam) and taught it to others, simply to Thy satisfaction "Allah cc will say:". Lied, gotten the `Ilm for people to call him to you . Theologian and great Qari '(reciter of the Qur'an) "It will also be released for the Hell of head forward ;
After a rich be called and the same questions are put to him he will say.." Whenever you spent money to meet . "Allah cc will say:" Minds, you spent the money with the intention of being called generous, and it already got from "also it will be released to fire the head forward.".
(Reported by Muslim in his Sahih No. 1905)

" Her Baba Evlatlarının Bayram Sabahı En Güzel Kıyafetlerini Giydirir.
Biz İse İnşaELLAH Sofilerimize Ahirette Giydireceğiz En Güzel Kıyafetleri Bayramlıkları. "
Giydirme
giysi (inanç , takvası ve bağlılık)
Şeyh Seyyid Abdülbak El-Hüseyni Hazretleri ( Kuddise Sırruhu )

Eid Mubarak!! Eid Takbirat - تكبيرات العيد عيد مبارك

ALLAHU AKBAR ALLAHU AKBAR LA ILAHA ILLALLAH

  



Allahu Akbar Allahu Akbar Allahu Akbar - la ilaha ila Allah.
Allahu Akbar Allahu Akbar wa lilahilhamd.Allahu Akbar Allahu Akbar Allahu Akbar - la ilaha ila Allah.
Allahu Akbar Allahu Akbar wa lilahilhamd.Allahu Akbar Allahu Akbar Allahu Akbar - la ilaha ila Allah.
Allahu Akbar Allahu Akbar wa lilahilhamd.Allahu Akbar Allahu Akbar Allahu Akbar - la ilaha ila Allah.
Allahu Akbar Allahu Akbar wa lilahilhamd.

Teşrik Tekbirleri ve Salavat-ı Şerif

Allahumma salli ala seyyidina Muhammedin ve ala ali seyyidina Muhammed

Allahumma salli ala seyyidina Muhammedin ve ala ali seyyidina Muhammed

Allahumma salli ala seyyidina Muhammedin ve ala ali seyyidina Muhammed

:,,,,,,,,,,,,

Feyzullah Koç - Bir Tek Nazar

Feyzullah Koç - Bir Tek Nazar

gavs hazretlerinin söylediği kaside

There is no deity except Allah cc the Unic
Allah cc  has no  parcerios
Allah cc has dominion over all things
And to Allah cc all our Praise
and Allah cc Has Power over everyhing

Gavsi Sani Hazretlerinin (K.S.) Vekili Anlatıyor. (SubhanAllah)

ADIYAMAN MENZIL SEYHI ALIMI SEYH SAYIT HAZRETLERI

SEYDA BABA

Menzilde Sultanlar Yatar - Gene Nemlendi Gözler :

ŞEYH SEYYİD ABDULBAKİ HZ GAVSİ SANİ(K.S)

Gavsi Sani Mubarek Sesinden .SOHBET

GAVS SANİ HZ

  



IMDAT Allahim, koru Fahr, koru bizi . BEN AGLAMA Al'Aziz Al Hadi Al JABBAR...
cevap acil Allahim , lütfen
sendika,acıma, dindar eylem ve sabır ..Al Razzaq IMDAT Bizi
YALNIZ Allah'ım, al beni lütfen
cevap acil Allahim , lütfen
Al Razzaq IMDAT BEN YALNIZ Allah'ım, al beni lütfen
Kalbi kavurupta yakan, yaş olupta yüze akan,
Tebessümle şöyle bakan, bir tek nazar nolur şeyhim.
Ben tâlibim Hakk aşkına, sevdanla döndüm şaşkına,
Allah Muhammed aşkına, bir tek nazar nolur şeyhim.
Aklımı başımdan alan, beni sevdalara salan,
Dünya ahiret şeref olan, bir tek nazar nolur şeyhim.
Tüm sancımı dindirecek, Beni Hakk�a döndürecek,
Îman ile öldürecek, bir tek nazar nolur şeyhim.
*Kara kalbi beyaz eden, gönül dünyamı seyreden,
Elden tutup insan eden, bir tek nazar nolur şeyhim.
Bütün ömrüm istediğim, kapında hep dilendiğim,
Uğrunda bir can verdiğim, bir tek nazar nolur şeyhim.
Nazar eyle o gözünle, Hakk aşkı yanar özünde,
Cennet gülü gül yüzünde, bir tek nazar nolur şeyhim.
Bir anda! Sesim, soluğum kesilicek,
Doslarım, yakınlarım beni terkedicek,
Adım,sanım unutulucak,
Ne olduğunu! ben bile anlamadan.
Neler olduğunu anladığımda,
iş işten çoktan geçmiş olucak,
Kabir bu bedeni sarıp sıktığı zaman,
Sorgu sual olucak.
Hayatım maziden ibaret olucak,
Dostlarım gülüp eğlenirken,
Benim ter topuklarımdan çıkıcak,
Pişmanlık diz boyu olucak.
:´´´´´´´´´´´´

Grup Dergah Gel Yetiş 2012) ilahi dinle youtube original

Dara Düstüm Nazli Canan Gel Yetis

Alevi Deyişleri Kenan Çoşkun Pirim Gel Yetiş

Muhammed Ali Arslan - Gel Yetiş - http //www.hakweb.com

Bülent Ateş - Bir Daha Gel Ey Resul - http://www.hakweb.com

The Muslim is merciful

The Muslim is merciful, for mercy is one of the traits of a Muslim, since it is the source of a pure soul and spirit. By being kind, doing righteous deeds, staying away from evil, and shunning corruption, the Muslim's soul abides in purity and his spirit remains in goodness. Since this is the case, then mercy would never separate from his heart at all. It is for this reason that the Muslim loves mercy, he spreads and encourages it and calls others to it, believing in Allah's saying:

"Then he became one of those who believed and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion. They are those on the Right Hand (i.e. the dwellers of Paradise)." [Al-Qur'an 90:17-18]

And acting according to His Messenger's saying:

"Allah(cc) is only merciful with those who show mercy to others." [Al-Bukhari]

And:

"Be merciful to those on the earth, so the One above the heavens will be merciful to you." [At-Tabarani and al-Hakim with a sahih (authentic) chain]

And being guided by his saying:

"He who does not show mercy to others, will not be shown mercy." [Al-Bukhari]

And:

"Mercy is only removed from the miserable." [Abu Dawud and at-Tirmidhi]

The Muslim actualises the saying of the Prophet, peace be upon him:

"The believers in their mutual love, mercy and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with sleeplessness and fever." [Muslim]

Since the reality of mercy is a kindness of the heart and a compassion of the soul that leads to being forgiving and beneficent, it does not merely exist as internal kindness without external results. Rather the heart's mercy is the essence of external results who physical reality is visible. Among the external effects of mercy are: pardoning those who slip, forgiving those who are mistaken, helping those in trouble, assisting the weak, feeding the hungry, clothing the naked, tending to the sick, and consoling the grieved. All of these, as well as many other things are among the effects of mercy.

The following are some real cases of examples of mercy:

1. Al-Bukhari recorded that Anas ibn Malik, may Allah cc be pleased with him, said: "We went with Allah's Messenger, peace be upon him, to the blacksmith Abu Sayf, and he was the husband of the wet nurse of Ibrahim (the son of the Prophet, peace be upon him). Allah's Messenger, peace be upon him, took Ibrahim and kissed him and smelt him. Later we went to Abu Sayf's house and at that time Ibrahim was in his last breaths, and the eyes of Allah's Messenger started shedding tears. 'Abdur-Rahman bin 'Awf said, 'O Allah's Messenger even you are weeping!' He said:

'O Ibn 'Awf, this is mercy.'

Then he wept more and said:

'The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.' "

Allah's Messenger, on whom be peace, visited his (youngest) child at the house of the child's wet nurse. He kissed and smelt him. Then returned to visit him out of compassion and kindness whilst he was sick and upon his last breath. Then he wept, his eyes shedding tears of sorrow and grief. This behaviour is an example of the manifestation of mercy in one's heart.

Al-Bukhari reported that Abu Hurayrah, may Allah be pleased with him, said: "Allah's Messenger, peace be upon him, said:

'A person was walking on his way when he became extremely thirsty. He (suddenly) came upon a well and so went down into it so that he could drink from the water. Upon coming out, he saw a panting good eating the dirt (searching for water). The man though to himself: 'This dog is as thirsty as I was,' so the man again descended down into the well, filled up his leather sock with water, and holding it in his mouth, climbed back up and quenched the thirst of the dog. This act, Allah held in high esteem and so forgave the man.'

The Companions asked: 'Shall we be rewarded for showing kindness to the animals too?' He, peace be upon him, said:

'A reward is given in connection for every living creature.' "

This man descended into the well, filled his leather sock with water and holding it in his teeth, climbed up, and quenched the thirst of the dog. This was done out of his affection, kindness and compassion, otherwise he would not have undertaken such an act.

To exemplify this further, there is a saying recorded by al-Bukhari (through Abu Hurayrah) that the Prophet, peace be upon him, said:

"A woman was punished in the Hell-Fire because of a cat, which she imprisoned until it died. It was said to her, 'You did not give it food nor drink whilst you imprisoned it, nor did you release it so that it might have eaten of the vermin that live in the earth.' "

The behaviour of this woman was a manifestation of a heart enveloped by evil, devoid of mercy, and mercy is not removed but from the miserable.

Al-Bukhari reported that Abu Qatadah said that the Prophet, peace be upon him, said:

"When I enter prayer, I intend to prolong it. Then if I hear the crying of a child, I shorten it knowing that the crying causes the mother difficulty."

The Prophet, peace be upon him, considered the mother whose infant was crying along with the long recitation he had intended on reciting. This is another manifestation of the heart's mercy that Allah has ordered upon His servants.

2. It is reported that while Zayn al-'Abidin 'Ali bin al-Husayn was going to the masjid, someone verbally abused him. His servants followed the man in order to punish him. However they were prevented by Ali ibn al-Husayn out of mercy for the man. He said, "O so and so! I am more than what you have said. What you do not know about me is more than what what you do know. If you want to know more, I will tell you." Upon hearing this the man felt ashamed and shy. Then, Zayn al-'Abidin took off his own cloak and gave it to him along with granting the man one thousand dirham.

This is an example of pardoning, and such benevolence would not occur except as a manifestation of the mercy in the heart of the grandson of Allah's Messenger.