3b. THOSE WHOM ALLAH LOVES MOST

3b

--
Let us then increase our doing of goodness and continue to do so
because the charitable person is superior to the action itselfA flower
is said to be better than the fragnance which arises from it due toits
being the origin of the sweet smell./
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3a. THOSE WHOM ALLAH LOVES MOST

3a

--
When the Messenger(s.a.w.) talks about good and its doers in society.
He wants to teach Muslims and Islamic society that an Islamic society
is a cooperative one... The social service performed by a scientist.
farmer, doctor. teacher, thinker, social reformer , and one who
participates in charitable projects, or helps the poor and the needy.
all these works are considered good deeds to which generous people in
society contribute. Therefore, those who are doing good and are
inspired in their work by knowledge of Allah and who like to do good
seeking His pleasure. theseare the best people because of their social
usefulness.
The glorious Prophet (s.a.w.) has guided our social preferences
through his example. i.e. serving the society and encouraging social
advancement while seeking Allah's pleasure.
The Islamic view which sees society as one family and creation (the
human being, animal, plant) as belonging to Allah and depends on Him.
It aims toshape this world with all its individuals and elements into
a unity and completeness, to deepen the cultured comprehension and
consciousness of man and to confirm his role in serving to develop the
world. Thus man is in needof mutual good advantages. to help his
brother progress in humanistic ways. The animal and plant kingdoms are
also in need of and prosper through this enlightened attitude.
Man is the master of this earth and it is his responsibility to
improve it. Thus we see that Prophet Salih (a.s.) when addressing his
people, explains to them this fact which the Holy Qur'an narrates as a
profound lesson for humanity.
The Almighty Allah has said:
"And to Thamud (We sent} their brother Salih. He said: O my people!
worship Allah, you have no god other than Him; He brought you forth
from the earth, and settled you therein; so ask forgiveness of Him,
then repent to Him; surely my Lord is Near, Responsive."
Holy Qur'an (11:61)
We also see that the Holy Prophet Muhammad (s.a.w.) ordered people to
do good and considered the one who does so as the best one among
people. It should be noted that the truth of his call 'todo good'
encompasses animals and plants which is clear through his speech.Once
a man asked the Prophet (s.a.w.): Can we consider watering a
thirstydog as a charity? he answered:
"To water every thirsty liver, there is a reward init."
The truth of this prophetic character is incarnated in the Messenger's
behaviour and in his august biography...It happened once that a
thirsty cat crossed near him, he bent down holding a plate full of
water with his noble hand and allowed it to drink.
The Messenger's call to do deeds beneficial to people gives life.
value and meaning through which people will feel the value of
existence and the meaning of humanity.
If in the struggle for being fertile ground is not found,goodness does
not prosperand the human being becomes voracious, life will be
transformed into unbearable evil and greed.
According to Islamic principles. a human being is considered as a
source ofgoodness and a continual blessing. Any good word which
increases love and peace; or reduces the painsand the sufferings of
souls which are burdened with afflictions; or engenders calmness and
confidence in the hearts; or eliminatesfear and narrowness; or reforms
the wicked one from among the people; orremoves enmity among people is
the word which expresses the spirit of goodness of the speaker.
Any genuine smile and constant cheerfulness in the face of your Muslim
brother will reduce his weariness, sufferings and problems of life, is
considered a good deed whose author should be praised and is deserving
ofthe respect of people.
Any attempt to provide the needs of the poor and to help the aggrieved
one relieve his sorrow. is an actof beneficence which is loved by
Allah and for which people will give thanks. Any display of sympathy,
which a man shows to an oppressed human or animal, is considered an
act of good loved by Allah and His Messenger and received with
gratefulness by the people.
To resist by bearing the responsibility of doing good and to call
others to Islam is an act of goodnesswhich is loved by Allah, Who
invites people to do so.
"And from among you there should be a party inviting to good and
bidding what is right anffibidding what is wrong and those are the
successful"
Holy Qur'an (3:104)
To direct others to do good or to initiate it, whether through speech,
or guiding, or b. y explaining its ways; all are acts of benevolence
loved by Allah and appreciated by people.
There are different ways ofdoing good and its door is open for all.
Every one has the capacity to do so or participate in it by directing
others towards it.or by standing against his greediness and its
wickedness and in this way he will protect himself from destructive
ethical sickness.
It is in man's capacity to bea source of benefit through his innate
power, ability and position.:->
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3. THOSE WHOM ALLAH LOVES MOST

3

--
In the Name of Allah, the Merciful, the Compassionate.
"The day when every soul will find what it has done of good brought
forward, and what it has done of evil; it will wish there was a far
space between itself and it (evil). And Allah warns you to beware of
Him; and Allah is Compassionate with His servants".
Holy Qur'an (3:30)
"They ask you what they should spend. Say: Whatever of wealth you
spend, is for the parents, relatives, orphans, the needy and the
traveller, and whatever good you do, Allah is surely Omniscient of
it".
Holy Qur'an (2:215)
A man once asked the Messenger of Allah (s.a.w.):
"What people does Allah love most ?". He said,"They are the most
useful ones to people." ( 1 )
It is also narrated from theProphet Muhammad (s.a.w.) that he said:
All mankind belong to Allah, therefore the most favored by Allah is
the one who is good to his or her own family" ( 2 )
It is also narrated that the Messenger (s.a.w.) said:
"Whoever guides (others) towards good is like the one who does it." ( 3 )
It is also narrated that:
"The doer of good is better than good itself and the evil-doer is
worse than evil itself" ( 4 )
It is also narrated that the Prophet (s.a.w.) said:
"Do not do anything of good so as to be seen bypeople, nor give it up
because of shyness" ( 5 )
It is narrated from Imam Ali ibn Abi-Talib (a.s.) that he said:
"Speak much of good in order to be known by it and do good to be
identified with its followers." ( 6 )
Ideologies. laws. systems. ideas and theories- createdby human beings
in the fields of ethics, politics. sociology. economic, psychology and
the arts etc... all express their author's ideological. psychological
and social inclinations.
It is also obvious that the nature of human creation is defective and
incomplete. People generally differ among themselves in their
psychological. ideological. ethical and social background and
education.
Therefore, some ideologiesand theories reflect the twisted and complex
ethics of their authors and originators who produced these ideals
either under the influence of their environment or by inheritance and
education.
Thus, we see some of these ideologies bear the spirit of spite and
revenge.while others are characterized by chaos anddisorder...still
others reflectthe greedy and selfish nature of their originators. In
every aspect they mirrorthe nature. personality. disposition and
psychological state of theirauthors.
Thought is essentially a self-portrait. All the tragedies, sufferings
and evil borne by humanity arethe result of poisoned thinking
transformed into philosophies, designed either to deceive the human
being or be imposed on him by force. People are victims of unbalanced
personalities like Marx. Nietzsche, Freud,Sartre, Durckheim and other
theorists and philosophers which urge people towards destruction and
chaos.
The main difference between Islam and other ideologies is its being
the Message of Allah to mankind and a call to reform humanity towards
following the Divine Path.
Therefore Islam, through its laws and principles, expresses the
perfectness of the Great Creator. Who is the source of good,
knowledge, mercy, love. and beauty in this world. His characteristics
are made clear by the call of the prophets and messengers in the
spirit of goodness love and peace.
Thus among the foundations on which the moral and social system
ofIslam is built, is its call to do good, to make the human being a
source of power. and reformation in this world. Islam frees him from
the wicked tendencies which cause him to abstain from doing good to
people and society.
A major social problem for the human being is created by his
selfishness, desiring good only for himself and sometimes forbidding
that good be rendered to others.
This wicked tendency which the Holy Qur'an collectively describes as
'shu'h' (greediness) is condemned. The Qur'an also condemns whoever is
characterized by it, considering him to be among the criminals and the
aggressors who stand against human principles and life itself. and
promises him intense punishment in the hereafter, as it views 'shu'h'
as the source of all tribulations. the root causeof poverty and
aggression,hatred, spite, covetousness, deprivation and sufferings in
this present life.
The Almighty Allah has said:
"Do cast into hell every ungratefull, rebellious one. Forbidder of
good, exceeder of limits, doubter."
Holy Qur'an (50:24-25)
The Almighty has also said:
"..and reconciliation is better, and souls are prone to avarice. And
if you do good and be God-fearing, then surely Allah is Cognizant of
what you do"
Holy Qur'an (4:128)
For the same reason, Islamconsiders prosperity and success as a
protection against such harmful moral sickness.
The Almighty Allah has said:
"...and whoever is saved from the greediness of his soul, these it is
that are the successful."
Holy Qur'an (64:16)
:->
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2a. Islam and Political Theory

2a

--
output; filled men with fear in their work; and encouraged sycophants,
informers and character-assassins."
Thus both Eastern and Western systems of government falsely appearin
the guise of the public will, Parliamentary rule, representation of
the masses: while capitalism and communism alike frame inequitable
laws because they neglect the heavenly decrees which establish fast
what is best for man./
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1a. ISLAM'S GIFTS TO THEWORLD

1a.

--
urge replace reason. Instead man is made master of his fate and
captain of his soul. Excess is obviated and every person is accorded
his or her legitimate share in the common triumph of all. In this
employment every need of body, mind and soul is met and satisfied.
Whenever in history individuals have united in harmonious pursuit of
such aims, persons and communities have found themselves. "What is
right" has ruled thoughts, conduct and character; human living has
been orderly and secure. Reasondictates this training, and calls to a
religion with convictions superstition-free, canons practical,
statutes feasible and excellencies virtuous. The God-given human
intelligence intuitively andlogically perceives their truth.
No man is asked to perform a task above that which he is able. But his
powers are put at full stretch. Every possibility within him is
expressed to the full. And each is, at doomsday, judged; then the fire
itself shall prove each man's work of what sort it is./
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1. ISLAM'S GIFTS TO THEWORLD

1.

--
Islam stands for harmony and perfectibility with an unmatched depth
and breadth of scope that comprises all aspects of spirit and life. It
knows all the roads that lead to blessing and happiness. It has the
cure for human ills,individual and social, and makes them as plain as
the wit of man can devise or comprehend. It sets out to develop all
sides of each person: and therefore perforce includes every reality
which impacts human existence. It has not given way, in its doctrine
of man, to modern errors or corrupt institutions. It does not setman
in God's place. To do so is to leave man with only himself to rely on
in all his pride and egotism: or else to reduce him to the slavery of
being a beast of burden for his fellows, powerless, will-less,
helpless before nature's and matter's tyrannies. This is precisely
what modern heresies do with man. But Islam vindicates man's unique
nature vis-a-vis all other living creatures, affirming that he is a
special creationwith a lofty calling all his own.
Islam holds that a man's personality does not cease to exist with
death, but is continuous and eternal."Worldly" and "other-worldly" are
an indivisible unity. Body and soul can therefore not be dissolved
into disparate elements. Islam, on these grounds, presents both worlds
in shining terms. It both trains a man for eternity and also finds the
guiding principles for its public institutions on earth in thesublime
destiny inherent in man's creation.
Eternity dictates universal principles, unchanging andunchangeable.
These Islamproclaims as tenets, convictions, commandments, statutes,
in its school of contentment, in its thrust for progress. It offers
man the perfection of freedom for thought, for concern, and for
exegesis of the divine law on matters of social necessity. It reverts
to first principles which provide the sure and unshifting basis of
rock-bottom truth in all the chances and changes of this mortal life.
Islam holds that man has certain characteristics which are his link
with the material world and certainothers which connect him with
realities that are non-material and which motivate desires and aims of
a more sublime nature. Body, mind and spirit each has its proper
propensities.Each must be duly weighed, so that what oneof these
indivisible elements desires does not conflict with the desire of
another. Islam takes all theelements and facets of human nature into
account and caters for the compound essence of man's combined material
and spiritual propensities. It draws him upward towards the highest
without cutting his roots in the material. It demandsabsolute purity
and chastity without denying the flesh and its needs. Its current
flows from pole to pole over a network of livewires - convictions and
regulations which preservethe integrity of all the innate human
instincts while rejecting the Freudian doctrine of total freedom which
treats man as nothing but animal.
Islam is not a mere set of ideas in the world of metaphysical
speculation : nor did it come into being simply to order man's social
living. It is a way of life so comprehensively meaningful that it
shapes education, society and culture to heights none other ever aimed
at. It forms a supreme court of appeal and rallying-point for East and
West alike, and offers them an ideology which can answer their
divisive materialisms. It can replace their inequities and
contradictions with a more universal, more perfect and more
powerfulidea.
Islam does not concede priority of any kind to material affluence or
to hedonistic comfort as basicfor happiness. It finds its principles
in an analysis of man's true nature. With these principles it
constructs a plan for individual , social and international living,
framed by fixed and all embracing moral standards, aimed at a goal for
humanity far loftier than the modern world' s limited materialist
aims.
Islam does not imprison man in the narrow confines of the material and
the financial. It sets him in a spacious and expansive air. There
morality, principle and the spirit reign. Its statutes arethose which
spring from the nature of man himself. They encourage mutual help and
team-work. They pursue values outside the straitened boundaries
imposed on individual andon community by the petty pusillanimous
pedestrian patterns of materialist purposes. Instead it yokes man's
strength and striving to the change, advance, progress and perfecting
inherent in his creation.
Islamic training sets out torefine and enhance humanqualities and to
harness them to right and reasonable objectives which direct and
dictate every forward step to the desired end. It focuses a man's
motives, which arisefrom his natural desires and basic needs, in such
a concentrated and streamlined beam that each talent is called in to
exercise its function in duesuccession and order. Impetuous
uncoordinated impulses are thus controlled so that no single instinct
overrule commonsense nor momentary urge
:->
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Are you getting enough fruits and vegetables in your diet?

--
If you're like most Americans, the answer is: no. In fact, roughly 70%
of Americans aren't meeting the daily recommendations. 100% fruit
juices are a convenient way for adults and children to help meet the
recommended daily servings of fruits and vegetables. Just one 4-ounce
glass of 100% juice equals a serving of fruit! According to MyPlate:
"Any fruit or 100% fruit juice counts as part of the fruit group.
Fruits may be fresh, canned, frozen, or dried, and may be whole,
cut-up, or pureed."
Some Facts About 100% Fruit Juice
*. There are no added sugars in 100% juice - just the natural sugars
found in whole fruit.
*. 100% juices are nutritious naturally, or when fortified with
nutrients like vitamin C, calcium and vitamin D.
*. While the calorie contentcan vary slightly from juice to juice,
most 100%fruit juices have only 60-80 calories per 4-ounce portion.
*. The 2010 Dietary Guidelines for Americans recommend consumption of
several cups of fruits and vegetables per day, and acknowledge the
role that 100% juice can play as part of the fruit allowance.
*. 100% juice is considered a "nutrient dense" beverage - per calorie,
it packs more nutritional value than other beverage choices.
*. 100% juices contain naturally-occurring phytonutrients - compounds
found in fruits, vegetables and other plants that researchers believe
have disease-preventative anddisease fighting properties.
*. According to the latest consumption data collected by the US
Centers for Disease Control and Prevention (CDC). the majority of
America's children and teens are drinking 100% fruit juices in amounts
recommended by health professionals.
Looking Beyond Calories
Because nutrition is more than just calories, it's important to look
at the whole picture when assessing the value of a food or beverage.
100% fruit juices are a source of key nutrients like folate, vitamin C
and potassium. In fact, the 2005 Dietary Guidelines Advisory Committee
noted that levels of these essential nutrients are often higher in
certain 100% fruit juicesthan in their whole fruit counterparts.
While many of juices' nutritional benefits are readily displayed on
the Nutrition Facts Panel, all juices provide value beyond what is
visible on the label. 100% juice is an ample source of phytonutrients
- compounds in fruits, vegetables and other plants that have
disease-preventative and disease-fighting potential. Although this
benefit is not listed on the label, there is strong support for the
role fruits and vegetables play in reducing disease risk.
Calcium-fortified juices canprovide an excellent source of calcium in
the diet, particularly for those who are lactose-intolerant.Some
juices are now fortified with vitamin D as well, another key nutrient
for bone health thanks to its role in helping the bodyabsorb calcium.
In addition, research shows that drinking 100% fruit juice is
associated with a more nutritious dietoverall. Studies suggest that
appropriate consumption of 100% juice is linked to an overallhealthier
eating pattern, including reduced intake of total dietary fat,
saturated fat and added sugars. In addition, drinking 100% juice is
associated with increased consumption of whole fruit and is not linked
to decreased milk consumption in children.
More about phytochemicals
Called PHYTOCHEMICALS or PHYTONUTRIENTS, these natural active
compounds are found in plant foods, including fruits and vegetables
and their juices.Phytochemicals are naturalbioactive compounds that
work with other plant nutrients and dietary fiber to help protect
against disease and promote goodhealth.
Pronounced "fight-o-chemicals" (or "fight-o-nutrients"), scientists
have identified thousands of different types of compounds, which
protect the body in a myriad of ways. Most consumers are familiar with
the role that many phtochemicals play as antioxidants, protectingthe
body's cells and DNA from damage.
Names such as lycopene, resveratrol, lutein, and quercetin are
starting to become more and more familiar to consumers as research
continues to identify the beneficial properties of these
phytochemicals. Although these compounds are not listed on the
Nutrition Facts panel of any fruit, vegetable or juice, Mother Nature
has put them therefor good reason.
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Drinking 100 Percent Fruit Juice is Associated with Improved Nutrient Intakein Children and Adolescents New research shows those who drink 100 percent juice have higher intakes of key nutrients compared to non-consumers

--
Consumption of 100 percent fruit juice isclosely linked to improved
nutrient adequacy among 2-18 year olds, according to new research
published in the current online issue of Public Health Nutrition, the
Juice Products Association reports today.
The new study from researchers at the Louisiana State University
Agricultural Center and Baylor College of Medicine highlights the
effect that consumption of fruit juice had on select nutrients (ones
that have been identified as "nutrients of concern" and are most
frequently under-consumed in children's diets), namely: dietary fiber;
vitamins A, C, and E; magnesium; folate; phosphorus; calcium; and
potassium.
According to the findings, with the exception of vitamin E and fiber,
consumption of 100 percent juice was associated with higher usual
intakes of all of the aforementioned nutrients. (Of note, although
juice drinkers did not exhibit higher intakes of dietary fiber, their
fiber intake wasnot lower than nonconsumers, as experts have
previously speculatedmay occur). These results underscore the role of
100 percent juice as a nutrient-dense beverage – a classification also
noted in the 2010 Dietary Guidelines for Americans.
"One hundred percent fruitjuice plays an important role in the diets
of childrenand teens, supplying important nutrients duringcrucial
years for growth and development," notes lead researcher Dr. Carol
O'Neil. "Drinking 100 percent juice should be encouraged as part of an
overall balanced diet."
Additionally, this study is the first to show that fruit juice
consumers were more likely to exceed the Adequate Intake for calcium
than those not consuming juice. It is unclear if this is due to
intake of calcium-fortified juices or if fruit juice was more likely
to be consumed alongside calcium-rich foods and beverages.
In this study, the researchers used data fromthe 2003-2006 National
Health and Nutrition Examination Survey (NHANES) to examine the diets
of a nationally representative sample of children and adolescents ages
2-18 years.
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The Pyramid Of King Khafre

--
Pyramid of King Khafre
Builder: King Khafre.
Constructed: 2520-2494 BC.
Height: 143.5 meters.
Location: Giza city.
King Khafre (Son of King Khufu – 4th dynasty) built his pyramid on a
higher ground than this of Khufu's Pyramid (10 meters higher); When
youtake a look at the Giza plateau for the first time you will think
that khafre'spyramid Is the greatest among the Giza pyramids.
Khafre's pyramid can easily be identified due to the smooth outer
white limestone casing around the peak which is still there. Unlike
Khufu's pyramid, this pyramid is very simple in design; the entire
chambers are located below ground level (unless there are more
chambers that we don't know of yet).
The entrance to Khafre's pyramid
At the north face of the pyramid two entrances are available, one at
ground level and the other is a little bit higher in the north wall;
the ground level entrance is the one currently used by visitors who
wish to see the interior of Khafre's pyramid. Once you enter the
pyramid, you go through a short descending corridor until it levels
off; then you can either descend to a subsidiary chamber to theright
or ascend to the main burial chamber.
The coffer of King Khafre
It is not yet clear why kingKhafre chose to have two entrances to his
pyramid; some historians think that the pyramid was built this way
because it was intended to be larger than Khufu's pyramid.
Although this pyramid wasintended to be greater than King Khufu's
pyramid; King Khafre constructed another master piece, the incredible
man-lion, and the guard of Khafre's pyramid; the sphinx. The
sphinx is one of world's largest and earlieststatues; it was carved
out of a lump of rock the size of a jumbo jet; it was buried up to
its neck by drifting desert sands; which helped preserve thestatue
until it was fully uncovered in 1925.
The Sphinx
The Sphinx has a body of alion, and the head was carved to resemble
King Khafre himself; both the sphinx and Khafre's statue wear a
striped head cloth,which is a symbol of royalty.
One of the interesting stories associated with thesphinx is about a
tablet between the sphinx's frontpaws that tells a story of king
Thutmosis the fourthwho, in around 1400 BC fell asleep beneath the
sphinx and dreamt that he would be made king if he clears away the
sand that was burying the Sphinx. Thutmosis did this,and he became
King. The sand later returned.
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Divine Justice @ Opinions Concerning God's Justice

--
The problem of justice as one of God's attributes has had its own
distinct history. Various schools of thought in Islam have held
different views on the subject, interpreting it in accordance
withtheir own distinctive principles.
Some Sunnis who follow the views of the theologian Abu'l Hasan Ash'ari
do not believe in God's justice as a matter of faith, and they deny
that justice is accomplished by the divine acts.
In their view, however, God treats a certain person, and whatever
punishment or reward He gives him, irrespective of what he might
appear to deserve, will represent justice and absolute good, even
though it might appear unjust when measured by human standards.
These Ash'aris, thus, distinguish God's attribute of justice from
Hisacts and they, therefore, regard as just whatever can be attributed
to God. If He rewards the virtuous and punishes the sinful, this is
justice, but so wouldbe the reverse; it would still be inthe broad
sphere of His justice.
Their claim that the very terms"justice" and "injustice" are
meaningless when applied to God is no doubt intended to elevate God's
most sacred essence to the position of the highest transcendence. But
no thoughtful person will regard these superficial and inadequate
notions as having anything to dowith God's transcendence. In fact,
they involve a denial of order in the world, of the principle of
causality both in the general order of the world and inthe conduct and
deeds of individual men.
The followers of al-Ash'ari believe, moreover, that the brightlamp of
the intellect is extinguished whenever it is confronted with the
perceptions and problems of religion, that it is unable to benefit man
or light up his path.
This claim conforms neither to the teachings of the Quran nor tothe
content of the sunnah. The Quran considers disregard for the intellect
to be a form of misguidance and repeatedly summons men to reflection
and meditation in order to learn divine knowledge and religious
beliefs. Those who fail to benefit from this bright lamp within them
are compared to the animals. The Quran says: "The worst of creatures
in the sight ofGod are those persons who are deaf and dumb and do not
reflect." (8:22)
The Prophet of Islam says: "God has assigned two guides to man: one
external to him, the messengers of God, and the other internal, his
own power of thought.
* * * * *
The Mutazilites and Shi'ast and in opposition to al-Ash'ari and his
school. Out of all the attributes ofGod, they have selected justice
tobe a principle of their creed. Relying on both transmitted and
rational proofs, they have also refuted and rejected as incompatible
with the principle of justice, the doctrines of the unmediated effect
of divine destiny and the predetermination of man's acts.
They believe that justice is the basis of God's acts, both in the
ordering of the universe and in the establishing of laws. Just as
human acts can be weighed according to the criteria of good and bad,
the acts of the Creator are also subject to the same criteria. Since
the logic of reason determines that justice is inherently praiseworthy
and injustice inherently reprehensible, an object of worship whose
characteristics include infinite intelligence and spirit, will never
undertake an actthat reason regards as impermissible.
When we say that God is just, it means that His all-knowing and
creative essence does nothing that is contrary to wisdom and benefit.
The concept of wisdom, when applied to the Creator, doesnot mean that
He chooses the best means for attaining His goals or remedying His
deficiencies, for it is only man who is called on to move from
deficiency toward perfection. God's concern is to make beings emerge
from deficiency and impel them toward perfection and the aims inherent
in their own essences. God's wisdom consists of this, that He first
implants a form of His favor within each phenomenon, and then, after
bestowing existence upon it, impels it toward the perfection of its
capacities through a further exercise of His generosity.
Justice has, then, an extensive meaning, which naturally includes the
avoidance of oppression and all foolish acts. Imam Ja'far as-Sadiq,
peace be upon him, says in explanation of God's justice:
"Justice in the case of God meansthat you should not ascribe anything
to God that if you were to do it would cause you to be blamed and
reproached."[ 1 ]
With man, oppression and all the forms of corrupt activity in which he
engages, derive, without doubt, from ignorance and lack of awareness
and need coupled with innate lowliness; sometimes, too, they are the
reflection of hatred and enmity, which leap forth from man's inner
being like a spark.
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Islamic architecture

--
Architecture is one of the greatest Islamic art forms.An Islamic style
is seen in mosques but also in Muslim houses and gardens.
Some of the typical features are:
*. It's hidden - another term is "the architectureof the veil"
*. A traditional Islamic house is built around a courtyard, and shows
only a wall with no windows to the street outside
*. It thus protects the family, and family life from the people
outside,and the harsh environment of many Islamic lands - it's a
private world
*. Concentration on the interior rather than the outside of a building
- the common Islamic courtyard structure provides a space that is both
outside, and yet within the building
Another key idea, also used in town planning, is of a sequence of spaces.
Muhammad Ali mosque, Cairo ©
*. The mechanical structure of the buildingis de-emphasised
*. Buildings do not have a dominant direction
*. Large traditional houses will often have a complex double structure
that allows men to visit without running any risk of meeting the women
of the family
*. Houses often grow as the family grows - they develop according to
need, not to a grand design
Buildings are often highly decorated and colour is often a key feature.
But the decoration is reserved for the inside. Most often the only
exterior parts to be decorated will be the entrance and the dome.
Religious buildings in particular will often use geometry to symbolic effect.
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Origin Of Islam

--
Islam is a word taken froman Arabic term, which means, "peace".
However, specialists call the meaning of the word as"submission",
which indicates towards the eternal submission in Allah's holy feet.
The Islam religion finds it's origin in South Arabia and dates back to
7th Century, whichis later to any other major religion existing in the
world. Despite it's more recent origin, the followersof Islam
constitute of the second largest population in the world after
Christians.
It was Prophet Muhammad who initiated disseminating the teachings of
Islam. He was born and brought up in the holy place Mecca. Although,
he married a young widow, yet he was never too much indulged in the
mundane world. He started giving sermons, which were so inspiring that
many people got attracted to his teachings. While he made so many
followers, there were many who were against him. Thus, he moved to
Medina, then known as Yathrib.
This is considered as the beginning of Islamic calendar and marks the
origin of Islam. Till his death, Muhammad converted a majority of Arab
population into Islam. The religion expanded as Arabs conquered
countries like Syria, Iran, Egypt and later when they shifted to
othercountries.
Muslims eventually got divided into two groups: Shia and Sunni right
after the death of Prophet Muhammad. Shia Muslims wanted somebody from
Muhammad should take mantle of Muhammad, whereas, Sunni Muslims wanted
the first Caliph to be their mentor. Ali, the Muhammad's son-in-law
was made the leaders of Shia group, who was called as 'Imam'. the
fundamental beliefs of both the groups are same, yet the difference is
huge and profound. In fact, there are many Muslims who like to be
called as simply 'Muslims'.
As the last prophet of Muslims said, "Islam is to testify that there
is no godbut Allah and Muhammad is the messenger of Allah, to perform
the prayers, to pay the zakat, to fast in Ramadan , and to make the
pilgrimage to the House if you are able to doso." Thus, we can call
Islamas a monotheistic religion. They believe that all men on this
earth acquire equalprivilege from Allah and no one is superior to
another. That is why they have no caste system in their religion.
Islamic religion has five pillars that define the rules of
thereligion. These pillars are: 'Prayers' (Namaz), 'The Pilgrimage'
(Hajj), 'Faith', 'The Fast' and 'The Zakat'
There are six fundamental beliefs in the religion Islam which are
mentioned as below:
1. God is one and that is Allah.
2. Angels of God.
3. The messenger of God, who bring along them the Almighty's teachings.
4. The religious scriptures and Quran is supreme among all.
5. A day is set for all when they would be judged according to their deeds.
6. God's will is supreme of all.
Islam is perhaps the only religion, which protects the rights of it's
followers, be it that of liberty, security, against exploitation and
others. It teaches peace, brotherhood and love. While we all celebrate
different festivals being the followers of Islam, it becomes very
important to understand the essence of it.
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When Is Eid -Ul 朅dha

--
Eid -Ul -Adha is one of the special festivals celebratedby Muslims
irrespective of the fact, that wherever a Muslim person is, the
festival of Eid -Ul -Adha is celebrated with lot of enthusiasm. This
year it isfalling on 6th November,2011.
Muslims celebrate the festival of Eid -Ul 朅dha in remembrance of
prophet Abraham抯 readiness to sacrifice his son Ishmael toGod. On Eid
-Ul 朅dha Muslims sacrifice their domestic animals, like goat, sheep,
cow, camel etc. This sacrifice of animals is made by Muslims to pay a
tribute toprophet Abraham, as he was ready to sacrifice his son but
God gave him a Sheep to sacrifice.
Eid -Ul 朅dha celebrations occur after the Hajj and the festival of Eid
-Ul 朅dha is celebrated on the tenth day of the last month of Islamic
year, Duhl- Hijja. Eid -Ul 朅dha is known through several names across
the world and this festival of sacrificeis celebrated for several days
in some areas of the country. It is seen that Muslims celebrate this
festival with great excitement no matter where they are.
Islamic month starts at end of the day, on the day when lunar crescent
comes into view after the new moon that can be seen with a naked eye.
It is seen that the observability depends on anumber of factors such
as:
*. Natural climatic conditions
*. Height of moon at the end of the day
*. Proximity of moon to the sun during sunset
*. The time between the sunset and moonset
*. Pollution level in the atmosphere
*. Accuracy of the eye of viewer
So the visibility of moon atany place on earth cannot be predicted in
advance and therefore this festival of Eid -Ul 朅dha is celebrated on
different days in several places all over the world.
Since the lunar calendar depicts the date of Eid -Ul 朅dha, it is seen
that every year Eid -Ul 朅dha occurs eleven days before the previous
years Eid -Ul 朅dha
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Eid-Ul-Fitr History

--
Ramadan, the month of fasting for Muslims last for 29 to 30 days. The
end of the Ramadan marks the beginning of the Eid-Ul-Fitr. Eid occurs
on the first day of the Shawwal, the tenth month of Islamic calendar.
According to the history of Islam and traditions
on the last day of Ramadan after sunset, people start sighting the
crescent moon. As soon as the moon (hilal) is spotted the celebrations
for the Eid-ul-fitr begins for all theMuslims.
Importance Of Eid-ul-Fitr
Ramadan is said to be the holy month of Muslims, it is believed that
holy book Quran was revealed to prophet Muhammad during this month. It
is believed that during this month the gates of hell are closed and
the gates ofheaven are open.
It is also believed that Ramadan is Allah抯 own month. Another event
which took place during the month of Ramadan was the battle of Badr,
thebattle between the inhabitants of Mecca and Medina. It抯 the month
to thank Allah for that he hasgiven to human being. So thereby saying
no to food, drink, smoking and sexual activities during daylight all
the Muslims devote themselves to pray to Allah. Once the crescent moon
is sighted it抯 the time to break the fast and get over with the
Ramadan month and celebrate Eid-Ul-Fitr.
Eid-Ul-Fitr
Once the crescent moon is sighted, the Ramadan month comes to an end
and its now the time for celebrations for the Muslims. Eid-Ul-Fitr
means to break the fast. Eid is thetime to spread happiness, love, and
triumph thereby creating enthusiasm among all the family members. On
the Eid day all the Muslims wear new clothes and go for special Eid
Prayer ceremonies in their near by mosque to thank Allah by reciting
various prayers and Eid-Ul-Fitr Dua抯. After the prayersthere is a get
together at Muslims house for an Eid meal and to celebrate the
occasion together. Muslim children have a joyful Eid Celebration as
they get clothes, gifts, perks, and sweets from all their relatives.
Children also make special Eid greetings for their Friends and
decorate their houses in their special ways to enhance the beauty of
the Eid Festival. Muslims greet each other by wishing Eid Mubarak to
each other, which means Happy Eid!!
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1a. Blessing and Dissipation

1a.

--
as weread in Surat al-A'raf, 32:
Say: "Who has forbidden the fine clothing that Allah has produced for
Hisservants and the good kinds of provision?" Say:"On the Day of
Rising, such things will be exclusively for those who had faith during
their life in the hereafter�"
The Qur'an gives the example of Prophet Sulayman (as), to whom Allah
gave great wealth. In fact, it describes these possessions, as well as
his opulent palace and works of art, in Surah Saba', 12-13 and Surat
an-Naml, 44.
The important thing here is that Sulayman (as) gavethanks to Allah
amid all ofthese magnificent possessions, for he knew that they were a
mercy from our Lord. By relating his words: "Truly do I lovethe love
of good with a view to the glory of my Lord" (Surah Sad, 32), the
Qur'an draws our attention to his deep understanding.
This example shows us that the love of possessions, defined here as
"the love of good," is legitimate as long as it is a means to praise
Allah. No doubt, believers who have this kind of love will not
hesitate to use their possessions as Allah directs. Possessions are a
blessing belonging to Allah, and so those who have them will use them
as Allah commands.
But if possessions are not seen as a blessing, dissolution sets in.
The Qur'an gives many examples of how deviators understand the meaning
of riches. One of the clearest examples is that of Qarun, a rich man
who "gloated" (Surat al-Qasas, 76) and said: "I have only been given
it because of the knowledgeI have" (Surat al-Qasas, 78). Such a love
of possessions cannot bring people close to Allah; rather, it diverts
them from His way and alienates them from faith.The Qur'an describes
this type of love as:
Truly man is ungrateful tohis Lord, and indeed he bears witness to
that. Truly he is fierce in his love of wealth. (Surat al-'Adiyat,
6-8)
So, for this reason Muslimsmust view wealth according to the Qur'an's
criteria and pursue it only to please Allah and serve Islam. They must
desire all of Allah's blessings, because all blessings of this earthly
life have beencreated for those faithful and sincere servants who
exert every effort to please and serve Allah. We have to be
continuallythankful for these blessings and follow Sulayman's (as)
example:"What an excellent servant! He truly turned to his Lord"
(Surah Sad, 30).
Those who live according to the real spirit of the Qur'an's moral
teachings and adopt the point of view described above willbe deemed
"worthy and qualified" to enter Paradise, which possesses,as one of
its most salient characteristics, eternal splendor and dazzling wealth
and beauty. People who think and feellike Sulayman (as), who said:
"Truly do I love the love of good with a view to the glory of my Lord"
(Surah Sad, 32) amid all ofthis beauty, are believers.
Since this is how believerswill think in Paradise, their true home,
they must establish this point of view in this world, which is no more
than a preparation for the world to come. Far from regarding wealth,
beauty, and splendor as dissolution, believers must know that every
blessing is a mercy from our Lord, recognize its value, learn to enjoy
it, and be thankful.
The blessings of Paradise that we will look at in thefollowing pages
must be examined from this point of view.
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1. Blessing and Dissipation

1]

--
In the following sections, we will analyze how the Qur'an looks at
Paradise and, based upon these descriptions,"try to imagine this
perfect place.But before we do this, let's look at a few important
points. In today's societies, many people have erroneous ideas and
impressions in their conscious and subconscious minds. As such
obstacles cause themto formulate a mistaken view, we must describe
some basic Islamic concepts whose meaningshave departed from their
original understanding.
With this in mind, we firsthave to distinguish between "blessing"
and"dissipation."
In the following pages, we will see that the Qur'an describes Paradise
as an extremely luxurious and magnificent place, and that life therein
is as comfortable and attractive as it can be.
However, to many people today, such a life is not so much "Islamic" as
it is a natural outcome of being alienated from Allah and religious
moral teaching.
So, because of this erroneous understanding that dominates society,
very many people think that a comfortable, luxurious, and ostentatious
life, and all that goes along with it, are "un-Islamic." They see such
things as expensive clothes, rich food, entertainment, dinner parties,
magnificently appointed houses, d�cor, and valuable art works as
belonging to ignorant people cut off from their religion. They usually
call a life filled with these things "dissolute," and criticize those
who give this society its name as"living undisciplined lives of
dissolution." The word"dissolution" (safahat) comes from the Arabic
safih, and can be translated as "a lack of discipline,
overindulgence,a weakness of mind that comes from living an
irresponsible life of wealth and comfort."
Here, we encounter a falseunderstanding that must be corrected. The
life of Paradise that Allah has been pleased to choose for His
servants, as well asa life that contains every kind of luxury,
comfort, and ostentation, is also the most beautiful and noble way of
life, one thatconforms as closely as possible to religious moral
teaching.
A false definition of dissolution opens the wayto misunderstanding.
Dissolution, or rebellion against Allah through a lack of discipline
and overindulgence, is a condition of the human mind. People are not
dissolute because of their clothes, ostentatious houses, aesthetic
environments, or materialwealth. Rather, the problem is in their
minds.
The natural result of this situation is this: If people have a
Qur'anic morality and a strong faith, they can live among the
richestopulence imaginable without ever becoming dissolute. On the
contrary,because they view everything they encounter according to the
Qur'anic criteria and moral teaching, they see all of the beauty
surrounding them as a blessing. In other words, they realize that all
of these things are gifts fromAllah. So, if Muslims know that Allah
has given all of the surrounding riches, beauty, opulence, and
magnificence, naturally they thank our Lord for what He has provided.
This is, after all, why all blessings have been created.
If we applied this general way of thinking to our present society, we
wouldhave to say that those who live a dissolute life and turn away
from Allah's commands have gone astray, because theydo not see that
all of theirpossibilities are blessings from Him. If they saw these
things as blessings, this understanding would lead them to give thanks
to Allah. And then, they would use these blessingsas Allah intended
them to be used: avoiding waste and using them in a way pleasing to
Him.
So, wealth can be defined in two ways. Some rich people are believers
who consider all of their possessions to be blessings from Allah,
while other rich people goastray by considering all of their
possessions as their own, forget Allah, and fall into dissolution.
However, the model that Allah has proposed for all of His servants is
wealth, as mentioned in the first model above. Wealth and poverty are
tests for believers. Although some believers may be tested by poverty,
Allah commands: "We desired to show kindness to thosewho were
oppressed in the land, and to make them leaders and inheritors" (Surat
al-Qasas,5). This might happen in the world, but it certainly will
happen in the afterlife.
Therefore, it would be very wrong for Muslims tofind fault with grand,
luxurious, and opulent lives. Muslims must not shun such people and
regard them with disdain,because, after all, all material things in
this life (e.g., fine clothes, deliciousfood, magnificent homes and
works of art) were created for Muslims, as weread in Surat al-A'raf,
32:
Say: "Who has forbidden the fine clothing that Allah has produced for
Hisservants and the good kinds of provision? :->
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Paradise: Introduction

--
What do you want most out of life? A nice house, expensive clothes,
money,wealth, opulence? What ifyou were told about a place where you
could geteverything you wanted and keep it forever? Whatwould you say?
Of course you would be very excited and want to see this perfect place
right away. Surely no one would ever object to living in such a
wonderful place.
Now just think. Has anyone ever talked to youabout a place filled with
acountless array of blessings, where beauty isspread out at your feet?
Surely someone must have done so, telling you and all other people
about the existence of a life - the life of Paradise - where
everything that you want will be prepared for you. Everyone knows that
afterdeath there is an endless Paradise. Everyone judgedworthy to
enter it will find everything they desire there; they will receive
their rewards and blessings, and live in a perfect place surrounded by
beauty forever. To those faithful servants who pass the test of this
earthly life, Allah has promised an unprecedented land. The limited
time one spends in this world, on the otherhand, is an opportunity
toattain these beauties.
So what keeps people from being overcome with joy at the good newsof
Paradise? What stops them from longing for it, from expending every
effort to attain it? Why dopeople, knowing that they will receive
these blessings as a divine reward, not prepare for Paradise? Surely
the most important reason is that some people do not have an assured
faith that it exists; others are not convinced. There may be other
reasons why peopledo not believe in or have doubts about it. But the
basic thing that we must consider is that this doubtsometimes arises
from a lack of knowledge.
The only remedy for this lack of knowledge is the Qur'an.
In the Qur'an, Allah describes a wonderful life of perfect and endless
beauty in Paradise. Someone who does not know this beauty's extentor
how the Qur'an describes it may have difficulty envisioning Paradise
and the kind of life there.
This book tells people about Paradise, which Allah offers to them,
describes its great blessings, and proclaims its beauties to everyone.
It informs people that Paradise is one of two ways of life prepared
for them in the afterworld, and that every good thingwill be theirs in
Paradise to a degree that surpassesour present ability to imagine. It
also shows that Paradise, is a place where all blessings have been
created perfectly and where people will be offered everything their
souls and hearts will desire; that people will befar removed from want
and need, anxiety or sadness, sorrow and regret. Every kind of beauty
and blessing existsin Paradise and will be revealed with a
perfectionnever seen or known before. Allah has preparedsuch blessings
there as a gift, and these will be offered only to people with whom He
is pleased.
This book describes everything about Paradisein the light of the
Qur'an'sverses. So, as you read this information and try to envision
that blessed place, remember that the Qur'an is the truth. Based on
this information, consider the perfection of the real land that is
waiting for you, and makeevery effort to be worthy of it. Be aware
that Allah will give you all of these things by His grace, and that
they can be yours forever. Given all of this, ifyou still cannot
decide in favor of eternal beauty, remember that the only choice left
is Hell, a place full of anguish from where you will observe the
comfort of those in Paradise and experience eternal anxiety, sadness,
misery, and sorrow.
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Abdullah ibn Abbas

--
Abdullah was the son of Abbas, an uncle of the noble Prophet. He was
born just three years before the Hijrah. When the Prophet died,
Abdullah was thus only thirteen years old.
When he was born, his mother took him to the blessed Prophet who put
some of his saliva on the babe's tongue even before he began to
suckle. This was thebeginning of the close and intimate tie between
Abbas and the Prophet that was to be part of a life-long love and
devotion.
When Abdullah reached the age of discretion, he attached himself to
the service of the Prophet. He would run to fetch water for him when
he wanted to make wudu. During Salat, he would stand behind the
Prophetin prayer and when the Prophet went on journeys or expeditions,
he would follow next in line to him. Abdullah thusbecame like the
shadow of the Prophet, constantly in his company.
In all these situations he was attentive and alert to whatever the
Prophet did and said. His heart was enthusiastic and his young mind
was pure and uncluttered, committing the Prophet's words to memory
with the capacity and accuracy of a recording instrument. In this way
and through his constant researches later, as we shall see, Abdullah
became one of the most learned companionsof the Prophet, preserving on
behalf of later generations of Muslims, the priceless words of the
Messenger of God. It is said that he committed to memory about one
thousand, six hundred and sixty sayings of theProphet which are
recorded andauthenticated in the collections of al-Bukhari and Muslim.
The Prophet would often draw Abdullah as a child close to him, pat him
on the shoulder and pray: "O Lord, make him acquire a deep
understanding of the religion of Islam and instruct him in the meaning
and interpretation of things."
There were many occasions thereafter when the blessed Prophet would
repeat this dua or prayer for his cousin and before long Abdullah ibn
Abbas realized that his life was to be devoted to the pursuit of
learning and knowledge.
The Prophet moreover prayed that he be granted not just knowledge and
understanding but wisdom. Abdullah related the following incident
about himself: "Once the Prophet, peace be upon him, was on the point
of performing wudu. I hurried to get water ready for him. He was
pleased with what Iwas doing. As he was about to begin Salat, he
indicated that I should stand at his side. However, I stood behind
him. When the Salat was finished, he turned to me and said: 'What
prevented you from being at my side, O Abdullah?' 'You are too
illustrious and too great in my eyes for me to stand side by sidewith
you,' I replied.
Raising his hands to the heavens, the Prophet then prayed: 'O Lord,
grant him wisdom." The Prophet's prayer undoubtedly was granted for
the young Abdullah was to prove time and again that he possessed a
wisdom beyond hisyears. But it was a wisdom that came only with
devotion and thedogged pursuit of knowledge both during the Prophet's
lifetime and after his death.
During the lifetime of the Prophet, Abdullah would not miss any of his
assemblies and he would commit to memory whatever he said. After the
Prophet passed away, he would take care to go to as many companions as
possible especially those who knew the Prophet longer and learn from
them what the Prophet had taught them. Whenever he heardthat someone
knew a hadith of the Prophet which he did not know he would go quickly
to him and record it. He would subject whatever he heard to close
scrutiny and check it against other reports. He would go to as many as
thirty companions to verify a single matter.
Abdullah described what he once did on hearing that a companion of the
Prophet knewa hadith unknown to him: "I went to him during the time of
the afternoon siesta and spread my cloak in front of his door. The
wind blew dust on me (as I sat waiting for him). If I wished Icould
have sought his permission to enter and he would certainly have given
me permission. But I preferred to wait on him so that he could be
completely refreshed. Coming out of his house and seeing me in that
condition he said: 'O cousin of the Prophet! What's the matter with
you? If you had sent for me I would have come to you.' 'I am the one
who should come to you, for knowledge is sought, it does notjust
come,' I said. I asked him about the hadith and learnt fromhim."
In this way, the dedicated Abdullah would ask, and ask, and go on
asking. And he wouldsift and scrutinize the information he had
collected with his keen and meticulous mind.:->
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