1]Happiness is a common goal that everyone strives to attain.
Philosophers, intellectuals, doctors and artists alike have all
strived in search of the causes of happiness and ways to escape
anxiety.
The reality is, however, that the proposed solutions achieve only
partial or superficial happiness. They are more or less like drugs
which only provide temporary relief; when their effect wares off,
anxieties return two fold.
The following words inviteyou to ultimate happiness and will lead you
to true success. But before you begin reading, I hope that you take a
moment to try to open your heart and mind - as the intelligent one is
he who searches for the truth no matter where it lies.
An undeniable reality is that permanent happiness cannot be achieved
except by believing in God - The Creator - and following Hisguidance.
Since it is He who created mankind, He is the one who knows what
pleases and benefits them, just as he knows what saddens and harms
them. A number of psychologists have affirmed that only a religious
person lives with true content and serenity. So if believing in God
leadsto ultimate happiness, then how can this be achieved?
There are numerous religions and a variety of creeds. However, their
critical differences in core issues make it impossible for all of them
to be correct. So which is the correct religion? What is the correct
creed that God requires us to believe in and in the end pleases Him?
And which one of these creeds guarantees ushappiness in this life and
in the hereafter?
Before answering these questions, a criterion must first be
established to be used as a basis for correctly determining the true
religion. I firmly believe that all sensible people will agree that a
religion is not deemed correct simply due to the fact that one was
raised in that religion, had parents that adhered to it, or lived in a
society that practiced it. Rather a religion's accuracy and
authenticity are based upon substantialevidence and firm intellectual
proofs. Intellect, the distinguishing factor between mankind and
animals, must be applied when studying the issue ofreligion, which is
undeniably the most important and gravest of all matters.
A short journey into the world of religions and sifting through
various creeds could prove to be a good method in arriving atthe
desired conclusion. In order to save you the timeand effort, I say
with full conviction and confidence that no matter how much you
investigate this issue, you will only arrive at one reality: that the
true and correct religion is Islam and that true happiness and content
lies within it.
Before you hastily rebut this statement and stop reading, please
realize thatcompleting the rest would not harm you at all, and it may
in fact benefit you. Also, remember that you have an intellect by
which you can distinguish things and determine truth from falsehood.
Why Islam?
This is an important question, indicating that the questioner is
mature and enlightened. In response I say:
Islam is a religion that includes a number of merits and
characteristics that are absent from otherreligions. These
characteristics, alone, serveas convincing evidence that Islam is the
true religion of God. You can determine the authenticityof this
statement by contemplating them.
Islam's many merits and characteristics make it impossible to
elaborate onall of them. However, some of the most important can be
summarized as follows:
1. Amongst the greatest merits of Islam is that it fulfills the
spiritual aspects of the human being and enables those who embrace it
to have an ongoing connection with God. This makes it possiblefor them
to be at ease spiritually. It shields them from chaos, being lost or
feeling (spiritually) empty, and protects from mental instability.
2. Another of Islam's meritsis that it coincides totally with common
sense. All of the Islamic legislation and its rulings are acceptable
intellectually and are never contradictory. One man who embraced Islam
was asked why he did so and replied, "Islam never ordered me to do
anythingthat I later wished wasn't obligated, and it never forbade me
from anything that I later wished wasn't forbidden."
Much of what is readily accepted in other religions causes great
confusion. This confusion makes it difficult to believe many ofthe
fundamental tenets/doctrines that thesereligions are based upon. On
the other hand, we findthat Islam respects the intellect, prohibits
ignorance, and condemns blind following.
3. Islam is an all-inclusive way of life attending to both spiritual
and physical needs. Practicing Islam does not mean that one has to be
secluded or that he is prohibited from the finer things in life.
Rather, according to Islam, a person can be religious and still enjoy
a normal life -
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
''HASBUNALLAHU WA NI'MAL WAKEEL''
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Friday, August 31, 2012
1] Happiness?
Fight Laziness
Early to bed and early to rise are habits taught by the Messenger pbuh.
Those who unnecessarily or habitually delay going to bed may not
realise the harm to their mental, physical, spiritual & social well
being.
Similarly those who get upvery late each day, allowing laziness to
overpower them would have their share of obstacles & negativities as a
result.
Once this becomes a habit, it can lead to the break up of marriages,
feuds within the families, flaring of tempers, loss of income, failure
at school or work, loss of concentration, a constant lathargic feeling
and becoming an irritationto those we live with.
It can also cause deep unexplained discontentment, sadness or even put
us into a depressive mode. We MUST fight laziness to succeed!
Mufti Ismail Menk
Those who unnecessarily or habitually delay going to bed may not
realise the harm to their mental, physical, spiritual & social well
being.
Similarly those who get upvery late each day, allowing laziness to
overpower them would have their share of obstacles & negativities as a
result.
Once this becomes a habit, it can lead to the break up of marriages,
feuds within the families, flaring of tempers, loss of income, failure
at school or work, loss of concentration, a constant lathargic feeling
and becoming an irritationto those we live with.
It can also cause deep unexplained discontentment, sadness or even put
us into a depressive mode. We MUST fight laziness to succeed!
Mufti Ismail Menk
On Friday…
On one Friday, Rasulullah ( Allah bless him & give him peace) said: "O
Muslims! Allah Ta'ala has made this day a day of eid . So have a bath
on this day, whoever has perfume should apply it, and use the miswaak.
" ( Ibn Majah )
Muslims! Allah Ta'ala has made this day a day of eid . So have a bath
on this day, whoever has perfume should apply it, and use the miswaak.
" ( Ibn Majah )
Thursday, August 30, 2012
Khwaja Moinuddin Chishti - Ajmeer, India
Dargah of Moinuddin Chishti in Ajmer , India .
Religion Islam
Other name(s) Hazrat Khwaja Gharīb Nawāz
Personal
Born 1141
Khorasan (in modern Afghanistan ) or Isfahan (in modern Iran )
Died 1230
Ajmer
Senior posting
Based in Ajmer, Northern India
Title غریب نواز Gharīb Nawāz، سُلطان الہند Sultan-ul-Hind (emperor of India) Shaikh , Khalifa
Period in office Late 12th century and early 13th century
Predecessor Usman Harooni
Successor Qutbuddin Bakhtiar Kaki
Sultan-ul-Hind, Moinuddin Chishti ( Urdu / Persian : معین الدین چشتی ) ( Persian : چشتی - Čištī ) ( Arabic : ششتى - Shishti ) was born in 1141 and died in 1230 CE. Also known as Gharīb Nawāz "Benefactor of the Poor" ( غریب نواز ), he is the most famous Sufi saint of the Chishti Order of the Indian Subcontinent . He introduced and established the order in South Asia. The initialspiritual chain or silsila of the Chishti order in India, comprisingMoinuddin Chishti, Bakhtiyar Kaki , Baba Farid and Nizamuddin Auliya (each successive person being the disciple of the previousone), constitutes the great Sufi saints of Indian history.
-
Establishing the Chishtīorder in India
The Chishtī order was founded by Abu Ishaq Shami (“the Syrian”) in Chisht, some 95 miles east of Herat in present-day western Afghanistan . [ 4 ] Moinuddin Chishti established theorder in India, in the city of Ajmer in North India.
Moinuddin Chishti apparently never wrote down his teachings in the form of a book, nor did hisimmediate disciples, but the central principles that became characteristics of the Chishtī order in India are based on his teachings and practices. They laystress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Samā' as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.
He, in other words, interpreted religion in terms of human service and exhorted his disciples "to develop river-like generosity, sun-like affection and earth-like hospitality." The highest form of devotion, according to him, was "to redress the misery of those in distress – to fulfill the needs of the helpless and to feed the hungry."
It was during the reign of Emperor Akbar (1556–1605) thatAjmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook an unceremonial journey on foot to accomplish his wish to reach Ajmer. The Akbarnāmah records that the Emperor's interest first sparked when he heard some minstrels singing songs about the virtues of the Walī (Friend of God) who lay asleep in Ajmer.
Moinuddin Chishtī authored several books including Anīs al-Arwāḥ and Dalīl al-'Ārifīn , both of which deal with the Islamic code of living.
Quṭbuddīn Baktiyār Kākī (d. 1235) and Ḥamīduddīn Nagorī (d.1276) were Moinuddin Chishtī's celebrated Khalīfas or successors who continued to transmit the teachings of their master through their disciples, leading tothe widespread proliferation of the Chishtī Order in India.
Among Quṭbuddīn Baktiyār's prominent disciples was Farīduddīn Ganj-i-Shakar (d. 1265), whose dargāh is at Pakpattan , (Pakistan). Farīduddīn's most famous disciple was Nizāmuddīn Auliyā' (d. 1325) popularly referred to as Mahbūb-e-Ilāhī (God's beloved), whose dargāh is located in South Delhi.
From Delhi, disciples branched out to establish dargāhs in several regions of South Asia, from Sindh in the west to Bengal in the east, and the Deccan in the south. But from all the network of Chishtī dargāhs the Ajmer dargāh took on the special distinction of being the 'mother' dargah of them all.
Religion Islam
Other name(s) Hazrat Khwaja Gharīb Nawāz
Personal
Born 1141
Khorasan (in modern Afghanistan ) or Isfahan (in modern Iran )
Died 1230
Ajmer
Senior posting
Based in Ajmer, Northern India
Title غریب نواز Gharīb Nawāz، سُلطان الہند Sultan-ul-Hind (emperor of India) Shaikh , Khalifa
Period in office Late 12th century and early 13th century
Predecessor Usman Harooni
Successor Qutbuddin Bakhtiar Kaki
Sultan-ul-Hind, Moinuddin Chishti ( Urdu / Persian : معین الدین چشتی ) ( Persian : چشتی - Čištī ) ( Arabic : ششتى - Shishti ) was born in 1141 and died in 1230 CE. Also known as Gharīb Nawāz "Benefactor of the Poor" ( غریب نواز ), he is the most famous Sufi saint of the Chishti Order of the Indian Subcontinent . He introduced and established the order in South Asia. The initialspiritual chain or silsila of the Chishti order in India, comprisingMoinuddin Chishti, Bakhtiyar Kaki , Baba Farid and Nizamuddin Auliya (each successive person being the disciple of the previousone), constitutes the great Sufi saints of Indian history.
-
Establishing the Chishtīorder in India
The Chishtī order was founded by Abu Ishaq Shami (“the Syrian”) in Chisht, some 95 miles east of Herat in present-day western Afghanistan . [ 4 ] Moinuddin Chishti established theorder in India, in the city of Ajmer in North India.
Moinuddin Chishti apparently never wrote down his teachings in the form of a book, nor did hisimmediate disciples, but the central principles that became characteristics of the Chishtī order in India are based on his teachings and practices. They laystress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Samā' as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the state, including rejection of monetary and land grants; generosity to others, particularly, through sharing of food and wealth, and tolerance and respect for religious differences.
He, in other words, interpreted religion in terms of human service and exhorted his disciples "to develop river-like generosity, sun-like affection and earth-like hospitality." The highest form of devotion, according to him, was "to redress the misery of those in distress – to fulfill the needs of the helpless and to feed the hungry."
It was during the reign of Emperor Akbar (1556–1605) thatAjmer emerged as one of the most important centers of pilgrimage in India. The Mughal Emperor undertook an unceremonial journey on foot to accomplish his wish to reach Ajmer. The Akbarnāmah records that the Emperor's interest first sparked when he heard some minstrels singing songs about the virtues of the Walī (Friend of God) who lay asleep in Ajmer.
Moinuddin Chishtī authored several books including Anīs al-Arwāḥ and Dalīl al-'Ārifīn , both of which deal with the Islamic code of living.
Quṭbuddīn Baktiyār Kākī (d. 1235) and Ḥamīduddīn Nagorī (d.1276) were Moinuddin Chishtī's celebrated Khalīfas or successors who continued to transmit the teachings of their master through their disciples, leading tothe widespread proliferation of the Chishtī Order in India.
Among Quṭbuddīn Baktiyār's prominent disciples was Farīduddīn Ganj-i-Shakar (d. 1265), whose dargāh is at Pakpattan , (Pakistan). Farīduddīn's most famous disciple was Nizāmuddīn Auliyā' (d. 1325) popularly referred to as Mahbūb-e-Ilāhī (God's beloved), whose dargāh is located in South Delhi.
From Delhi, disciples branched out to establish dargāhs in several regions of South Asia, from Sindh in the west to Bengal in the east, and the Deccan in the south. But from all the network of Chishtī dargāhs the Ajmer dargāh took on the special distinction of being the 'mother' dargah of them all.
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