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"I can say \u0026lt;\u0026lt;SAW>> instead of" room 3alayhi Allah wa salam?

Muslims are obliged to send prayers of Allah [1] and greeting [2] on Mohammad (room 3alayhi Allah wa salam) when his name is mentioned. Allah commands us saying [3]:

"Allah and His angels send blessings on the Prophet. Believers ye blessings on him and salute him it should be! "

And the messenger of Allah (Allah 3alayhi room wa sallam) said:

\u0026lt;\u0026lt;Every time someone asks for me, Allah writes for him ten rewards for it.>>

And the Prophet (Allah 3alayhi room wa sallam) to described those who do not pray on when it is referred to as \u0026lt;\u0026lt;the most truant of the people.>> [5] and said, \u0026lt;\u0026lt;Amin!> ;> The invocation of Jibril (3alayhi assalam): \u0026lt;\u0026lt;That Allâh rejection of those who believe that you mentioned and do not pray for you!>>

Thus, here the question that must be clarified: Many people use the abbreviation \u0026lt;\u0026lt;SAW>> or \u0026lt;\u0026lt;PBDSL>> to perform this duty in his writings.
Is it something that fulfills the obligation to send prayers and blessings on the messenger (Allah 3alayhi room wa sallam)?
Here are some wise words about this practice:

'Abdol Qadir al-Maghribi said: \u0026lt;\u0026lt;As far as SAD-LAM-AYN-MIM (in Arabic letters are abbreviations S, L, A, M), it seems that it was invented in the ninth century of the Hijrah. In explaining Alfiyyah of Al Iraqi, a book of Hadith sciences, the author says: \u0026lt;\u0026lt;The abbreviations should be avoided, also the negligence of it. >> It means that it is necessary to get away from the symbols and do not abbreviate to write some of his lyrics, but rather should use 3alayhi Allah wa salam living entirely in his speech and writings.

The author, chaykh Zakariya Al Ansari, said then that the Imam An-Nawawi said that there is consensus on the obligation to send the prayers of the Prophet (Allah 3alayhi room wa sallam) in speech and in writing. So it is not part of the Sonna of using symbols or abbreviations for replacement.

Then Chaikh Al Ansari said the first to have used a symbol for that, his hand was cut and the refuge is sought with Allah ... >> [7]

Ibn Hajar Al-Haythami said: \u0026lt;\u0026lt;The word \u0026lt;\u0026lt;SAD-LAM-AYN-MIM>> is not allowed. We are asked to send prayers and greetings. >> [8] Al-Fayruz

-Abadi said: \u0026lt;\u0026lt;It is not appropriate to use symbols or abbreviations to designate the prayer and the greeting, as some are lazy, just so some ignorant some students of science - they write SAD-LAM-AYN-MIM room instead of Allah 3alayhi wa salam>> [9]

Ahmad Shakir said: \u0026lt;\u0026lt;It is the absurd tradition of several generations later to shorten the writing room 3alayhi Allah wa salam. >> [10]

And Allah is the wisest. The prayers and greetings of Allah be upon our Messenger, his family and companions.







Footnotes
page [1] Pray for the Prophet (Allah 3alayhi room wa salam) means that where it is invoked Allah praises him and mentioned his high rank los angeles. Jalal Al-Afham View (p.253) Ibn Al-Qayyim, Fathul-Bari (11/179-197) of Ibn Hajr, or Ibn Kathir's tafsir of verse 33:56
[2] Greetings:
security [3] Sense of sora Al Ahzab: 56
[4] Authentic Hadith reported by Ibn Hibbaan in his Saheeh (* 906, 3 / 187) on the authority of Abu Hurayra (Allah Radiya 3anho). Chaykh Al Albani declared it saheeh in Silsilatu the Ahadith as-Sahih (* 3359, 7 / 1080).
[5] hassan hadith reported by Ibn Abi Ad-Dunya in As-Salah Ala An-Nabi (p.30-31) on the authority of Abu Darr (Radiya 3anho Allah). As-Salafi Hamdi Hassan declared it in their verification of the book.
[6] Authentic hadith reported by At-Tabaraani in Al-Mu'jam Al Kabir on the authority of Jabir ibn Samura (Allah Radiya 3anho). Chaikh Al-Albani authenticated it in his verification wat-At-Targheeb Tarheeb Al Munthiri (* 1677, 2 / 298).
[7] Mu'jam Al-Manahi Al-Lafdhiya (p.188-189)
[8] Al-Fatawa Al-Hadithiya (p.168)
[9] In his book As-salatu wal-Bushra, as Mu'jam was quoted in Al-Al-Lafdhiya Manahi (p.351)
[10] Musnad of Imam Ahmad l'(* 5088, 9 / 105)

Article taken from http://www.bakkah.net Translated by Omm abdominal
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Standards about making appeals in other languages \u200b\u200bbesides Arabic during prayer canonical

Can make appeals in other languages \u200b\u200bbesides Arabic during prayer (salah), after Tashahhud as pleas in Tradition? Can we pray other prayers from the Koran that are not tradition (sunnah)?

Praise be to Allah

First, if the prayer may well say his prayer in Arabic, it is not permissible for the place in another language.

But if the prayer is not able to make his appeal in Arabic, no reason why should not it in their own language, while beginning to learn Arabic in the meantime.

With regard to making a plea in languages \u200b\u200bother than Arabic was the canonical prayer, there is nothing wrong with that, especially if it will make the prayer concentrate better in his appeal.

Shaykh al-Islam Ibn Taymiyyah said:

"It is permissible to make an appeal in Arabic and other languages. God knows the intention of the believer and what you need, not matter what language you speak, because He hears all voices in all different languages, asking for all sorts of needs. "

Majmoo 'al-Fataawa, 22/488-489.

See also the answers to questions No. 3471 and 11588.

Secondly, there is nothing wrong with reciting prayers mentioned in the Quran, even if there is no report that Prophet (peace and blessings of Allah be upon him) recited in the prayers there. All are good and contain guide for the believer. Most of the prayers of the prophets and messengers we know is the Koran. Undoubtedly, their pleas are the most eloquent and profound in meaning.

Shaykh al-Islam Ibn Taymiyyah (may Allaah have mercy on him) said:

"Muslims must make their prayers by reciting the prescribed prayers that are mentioned in the Quran and Sunnah, because they are certainly full of virtue and profit, and this is the right way. The scholars of Islam and Imams have said the prayers which are prescribed in Islam, and dismissed the appeals invented, therefore we must follow this. "

Majmoo 'al-Fataawa, 1/346-348.

And Allah knows best.

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The month of Muharram

There is a manifest wisdom on alternating days and nights, and in the succession of the months and years. It is our responsibility to use day and night to perform good deeds and differentiate ourselves from those who use your time in doing evil until death comes to them.

Allah has given us two indicators on the day and night: the day is the sun, while the night is the moon. With the arrival of each new day, life is renewed and every worshiper brings his energy to practice more acts of devotion. This is because Allah has compared the sleep at night with death, and waking with resurrection. Allaah says (what means in English): {He it is Who takes your souls at night [when you sleep] and the returns you awake, and know what you do [during the day]. So until the deadline fixed for your death, then will He inform you of what you did.} [Quran 6:60]

is a manifestation of the mercy of Allah to his worshipers that he has made the sun and the moon follow courses exactly determined. Watching the sun people may know the different seasons, and watching the moon people can deduct the beginning and end of each month. Allah has divided the year into 12 months, as the Qur'an says (what means in English): {Verily, the number of months to Allah is twelve, so was it decreed the day created the heavens and the earth, of which four are sacred [Mu h Arram, Rajab, Dhul Dhul Qa'dah and iyyah H]. This is established in the true religion, not against you because obréis [disobeying Allah] ...} [Qur'an 9:36] De the four sacred months, three consecutive Dhul Qa'dah, Dhul H and Mu iyyah Arram h, the fourth is Rajab which is between the months of Jumada Al Ajirah and a'ban Sh.

An example of the simplicity of the religion of Allah is that the calculation of the beginning and end of each Islamic month is based on the observation moon. Therefore, any person can easily be informed about each new month regardless of whether read or not. The arrival of a new month is known by the appearance of the crescent moon in the west after sunset, and once the crescent moon appears, a month has ended and a new month begins. Thus, we also know that the day begins at sundown, not midnight, because the first day of the month sunset maraca by the last day of previous month.

The Islamic calendar was first introduced during the era of Amir of the Believers, 'Umar ibn Al Ja tt ab, may Allaah be pleased with him, 16 or 17 years after the Hijrah or emigration of the Prophet sallallaahu 'alaihi wa sallam. 'Umar, may Allah be pleased with him, sought advice from people about when to start the Hijri calendar. Some felt that it should start from the birth of the Prophet sallallaahu 'alaihi wa sallam, while others thought it should begin from the first day the Messenger of Allah sallallaahu' alaihi wa sallam, started his mission. Another group believed that the schedule should start from the emigration, and a final group argued that it should start from the death of the Prophet sallallaahu 'alaihi wa sallam.

'Umar, may Allah be pleased with him, agreed with those who wanted the Islamic calendar began with the Hijrah of the Prophet sallallaahu' alaihi wa sallam, due to the fact that this marked the point history when Allah differentiated between truth and falsehood by giving the Prophet sallallaahu 'alaihi wa sallam, real power and authority, manifested in the form of the first Islamic state.

Peers also were asked what month should mark the beginning year. 'Umar ibn Al-Khattab and' Uthman ibn Affan, may Allah be pleased with them, they chose Mu h Arram because it is a holy month and it follows the month of Dhul H iyyah, the month in which Muslims perform the H ayy or pilgrimage, the last pillar of Islam that Allah has imposed on Muslims. Mu h Arram also follows the month in which the Prophet sallallaahu 'alaihi wa sallam, he swore loyalty to the Ansar (supporters of Medina) to migrate to Medina, and this oath of loyalty was one of the introductory events emigration. For all these reasons, Mu Arram h was considered the best months to mark the beginning of the Islamic calendar.

We must be grateful to Allah for such a simple method of calculation. The Islamic nation must have a distinct and independent identity, derived solely from the essence of Islam. It is the responsibility of the Islamic nation the distinction of other nations in terms of moral values, manners and way of life in general. This nation can not be a subject that tends to blindly imitate others, this kind of blind imitation does not bring any good or avoid any harm. On the contrary, could making the Islamic nation to become weak and dependent on others, which would cause him to forget past glories. This nation will never be reformed except by following the same methodology as the reformed in the past.

We have learned that the day begins at sunset, the month begins when the crescent moon is sighted, and that the year begins on the date of emigration the Prophet sallallaahu 'alaihi wa sallam. This is the method used by the Muslims of the past, the lawyer reported the dates according to this method in their books dealing with different topics, such as the time to pay debts and other similar matters.

Allaah Says (what means in English): {And a sign [that demonstrates the power of God] is the night that follows day, and then left in the dark. And the Sun orbits as he was appointed, this is a decree of the Mighty, Wise. And he decreed the moon phases until it [is shrinking and] seems a mansions [then goes into growing again]. Not able to alter their sun course [appearing at night], and so reach the moon, nor the night outstrip the day; all float in an orbit.} [Quran 36:37-40]

;

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For 20 cents

A new Imam had been earmarked for a mosque on the outskirts of London.

To go to the city every day taking the same bus,

often with the same driver.

One day buying ticket the driver made a mistake and gave the remaining 20 cents more. The Imam realized the error when seated as he counted the coins in his hand.

himself was said to be recovered 20 cents to the driver, but then a voice inside him whispered that it was a ridiculous amount and that the driver would laugh at him. After all, the carrier typically earn much money and 20 cents would not affect their accounts.

that was said and consider the could be a godsend.

arrived to stop the Imam stood up and then changed his mind.

Before exiting the bus approached the driver and returned it 20 cents saying

"has given me the most."

The driver smiled and answered:

"You are the new Imam of the Mosque right?

long In fact I'm thinking about going to visit because I want to learn about Islam.

I gave the other more pointedly,

to see what was their reaction. "

off the bus the Imam felt her legs weaken.

had to rely to a tree to avoid falling,

y levantando sus ojos en lagrimas al cielo exclamo:

“ Oh Allah, he estado a punto de vender el Islam por 20 céntimos!!!"



Musulmanes, fuera de la tierra del Islam estais en el punto de mira. Sois embajadores del Islam.

Puede ser que vosotros seais la primera imagen concreta del Islam para muchos no musulmanes.

Debéis estar a la altura.

No deshonoréis la Umma de Mohammed ( Salla Allah alaihi wa sallam ).

Never forget that you are judged by Islam.

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INFALLIBLE Quran

A teacher tells his students of the Noble Qur'an and how this is incomparable to other human writings.

Indeed, Allah has challenged him to men and jinns, stating that if the Quran was the word of Allah would have found numerous errors in it.

At this point one student raises his hand and the teacher gives the word.
Students says
Yes, indeed there are errors in the Koran
Professor:
Okay, like what for example?
The student
The Koran says in Sura 33 Al Ahzab, 4 (The Confederates):
"Allah did not put two hearts on the inside of man." This is a mistake, it would been more correct to say that Allah did not put two hearts inside the human being, since no human being has two hearts inside, not just the man.

Silence took over the classroom after the student speak ... The teacher was thoughtful and silent for a moment, thinking. .. Finally addressed the students saying, I do not see any error, on the contrary, the Koran expresses absolute terms precisión.El student:
And how is that? Professor: You'll

If the Quran had said: "Allah did not put two hearts inside the human being", as you have suggested, then if we had found a mistake, but the fact that the Koran says: "Allah did not put two hearts inside man. "proves prodigious precision of the Koran, since the woman at a certain point in their lives does have two hearts in his interior.Cuando pregnant women has two hearts inside yours and your baby.

But man ever.

Therefore, for this statement is still valid, it must be spoken only of man, and not all men humano.Un proof that the Quran is prodigiosa.Al Hamdoulillah accuracy that has made a critique of the Koran becomes a test of his infallibility.

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Farewell to November 1, 2010 completito RACE AND PROGRESS XII

After this November cargadito of activities you have some pictures of the Third Meeting of the Federation of Associations of Women of the Altiplano and the Carrera and march XII AMUDIMA People, the manifesto also read the race arrives in the Plaza Mayor.

Both days had a positive aspect in which we declare to be more alive than ever and reinforce a sense of pride, to be privileged because they are women.

Opening of Meeting

(Olga Manzano, director of the Andalusian Institute for Women, Pedro Fernandez, Mayor of Baza, Carmen Galera, President of the Federation, Joseph Knight, delegate of Equality of the Diputación de Granada, M ª Dolores Martínez, councilor of Social Welfare area in Baza)

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STOP THE FAIRY Manifesto 2010

Just

Fairy says: "Just to find princes to save us!", princes to blame for our misfortunes to continue without responsibility for our lives .

Fairy Just say: "Enough of always looking outside the solution!" why the solution is within ourselves.

Fairy there is enough! It is within each of us, waiting to give you permission to arouse. Once awake, and nothing will ever be the same, there is no turning back. The fairy takes hold of you and gives you the strength to forgive yourself and begin to take charge of your life. Fairy Just when we dive with us in our pain and helps us to release him.

Just
Fairy helps us remember the past to avoid repeating the same mistakes in the future. This is how we stop being victims, to transform us into "Survivor," why women should not consider ourselves victims, but survivors of matricide that has lasted for too many millennia.

Nevertheless, HERE WE, more alive than ever and willing to take back what belongs to:

• A previous World
patriarchy • A world of equality, based on pleasure, not pain
• A world based on the laws of love and not war
• A world where we can bear and raise our FREE
Creatures • A world in which love is not limited to the couple, because love is unlimited
• A world to share and not to compete
• A world where the abuse, domestic violence, both women and girls and boys, is just a bad memory of the past
• A world where we can enjoy our sexuality so many years castrated

IF ALL THE SAME DREAM AND OUR FAIRY AWAKENING ENOUGH, THAT WORLD IS POSSIBLE.

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Ecology and Islamic values \u200b\u200b

I can understand the phrase "do not drink the water" or even "not swim, contaminated water." But, "" do not touch the water "?!... Something about that sign and reality pointing seemed deeply and irrevocably wrong. The fact that this is the nearest camp to Disney somehow made the situation even more chilling.
The memory of that camp, toxic waste dump, stayed with me for years. Gradually I realized that the place was not only the perfect image of an anti-camp, but was also the image of an anti-paradise: a place where water is too dirty to use for purification before prayer and where plants and other creatures are poisoned and die. The Quran tells us that Paradise promised to the believers is a garden with flowing rivers, is full of fruits and flowers and growing things, providing a nectar better than the finest wine of the earth, and beauties and pleasures beyond imagination. Although we can never create such a perfect paradise on earth, architects, land planners and Muslim artists have sometimes used this image as a model in their efforts to preserve and celebrate the natural beauty of creation. Why not? The Quran tells us that all nature is a sign of Allah, reflecting part of His mercy and magnificence.
In fact, all nature, from the Islamic point of view, is in a state of continuous worship. Trees and herbs, fish and animals, all are moving in a smooth and invisible breeze that bears his worship to his Creator. Humans can learn from this process and seek harmony with him to join in the creation in worship of the Lord of the universe. Or, they may rebel stubbornly believe they are isolated and self-sufficient, and insist on transgressing the limits that Allah has set for them, until you reach the inevitable time of payment.
In contrast to the Western view that sees nature as wilderness, a chaos that must be overcome by conquest, Islam insists that nature is respected and invites human beings to learn from her and join her in a harmonious coexistence.
contaminated camp experience awakened me to the fact that something is very wrong with the way of life that produced this kind of place, and that Islam is the key to understanding the causes and solutions of our current environmental dilemma. This convinced me that we Muslims, we should put environmental Islamic activism in the top of our personal and social agenda. Our planet is in a state of environmental crisis, and we as Muslims are the guardians of the last revelation of Allah, a revelation given to humanity the knowledge and inspiration they need to live in peace and harmony in this life and in the other.
Koranic solution to the problem of the environment is, in short, holistic and comprehensive. Live a truly Islamic life means avoiding the evils of extravagance and folly of materialism, seeking harmony with what surrounds us and have compassion for other creatures.
all starts, however, the correct orientation to life: complete submission to Allah, the sole Creator of everything, and this submission must be marked by fear and pity, gratitude, love, inner peace, effort to do good and continuous awareness that Allah is greater than any aspect of His creation. Qur'anic guidance provides the key to restore the lost balance between humans, nature and who created them both, ie Allah.
materialists and atheists argue that nothing is sacred, which implies that there are limits to what humans can do to satisfy their material desires. Materialistic culture, once said my wise professor of humanities, have two distinguishing characteristics: a tremendous boost for more and more control over the natural world, and a similar boost of energy to rebuild and improve human society. The
human beings as stewards and guardians of the Earth
Islam teaches that we are successors and administrators of Allah on this beautiful land, not prisoners in a flawed world that needs to be radically reconstructed. As successors, our task is to preserve and appreciate the beauty and goodness we find in grateful submission to their Creator. All scientists of our planet are needed for a task most obvious and simple: look after the planet that Allah has given us and care for our fellow human beings. This means finding ways to live and live well, while spending far less physical energy and produce much less annoying changes to our environment, which are so common today day. This means finding ways to redistribute the planet's wealth more equitably, in an environment of zero growth or even negative growth, which probably will experience in just a few years when oil production begins to decline.
"Allah loves not the wasters"
Then, "no waste" is also an Islamic commandment. The Qur'an and Sunnah make it absolutely clear that waste and waste is a serious matter. For example, Allaah says (what means in English): {... and do not waste, because Allah loves not the wasters.} [Quran 6:141] And He says (what means in English): {... And eat and drink with moderation, because Allah loves not the wasters.} [Quran 7:31] {aid to relatives, also the poor and the wayfarer, but do not give disproportionately because exceed those are the same demons who follow Satan, and Satan was certainly ungrateful to his Lord.} [Qur'an 17:26-27] Here we see that the root of waste is ingratitude: those who respond to wonderful beauty and bounty of Allah with gratitude and awe, they are happy with little, while the ungrateful are never satisfied, no matter how much you have, so indulge in an endless cycle of consumption and waste. If humanity must change to survive spiritual state of ingratitude by one of gratitude, and give up his lavish lifestyle as mandated by the Koran. Caring
water and food
Along with this teaching the Koran, the Sunnah provides us the best examples of how to live in a state of gratitude and avoid waste. The Prophet Muhammad sallallaahu 'alaihi wa sallam, was famous for his care in preserving and avoid waste. Was careful not to waste a scrap of food, even licking the utensils so that nothing is wasted. He instructed believers to spend no more water than necessary when performing an act of worship such as ablution. If we must be careful to not waste even a drop of water in our ablutions, how much more necessary must be to prevent waste in less important activities.
Sadly, the lifestyle prevalent among affluent people everywhere, especially in the West, is marked by an incredible waste and extravagance. We eat more than we need, we buy things that we need not actually throw away things that still work or can be repaired, buy oversized vehicles to drive short distances instead of walking or cycling, build bigger houses than need, we spend enormous amounts of water for watering lawns and golf courses etc. In the U.S. we are witnessing the deployment of perhaps the most absurd extravagance of the whole story: the actual burning of fossil fuels at a rate that assures us that our economy, our environment, or both, will collapse in the near future (see peakoil.com for details). This crazy lifestyle, whose seductive pleasures and comforts hide their madness and their complete lack of sustainability, it was developed by Muslims.

To be faithful to our religion must change our ways and make an effort to preserve, educate and build alternative institutions to mitigate and help address the economic and environmental crisis that ahead, preserve and strengthen our communities and Islamic institutions, and think about how they can be useful in the struggle to help humanity to exercise responsible stewardship of our corner of creation.

http://www.islamweb.net/esp/index.php?page=articles&id=158106

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Eid Mubarak

The tenth day of Dhul-Hijjah is the feast of sacrifice, Eid al Adha, the biggest day for Muslims. Ibn 'Umar has narrated following: the Day of Nahr [day of the sacrifice], the Messenger of Allah (PBUH) stood up among those gathered for the Hajj and said "This is the greatest day." Then he started again: "Oh Allah! Be witness that I have delivered your message ". then fired people, and they realized it was the farewell pilgrimage.

On this blessed day household heads Muslims sacrifice a lamb, the same as Ibrahim (AS) sacrificed in place of his son Ismael (as). So, every Muslim is put in the situation (In the maqam) of Ibrahim and a gesture of substitution (badal ). Understand this gesture is to understand why this is the most important day in Islam, puts us in the situation to return to that day (the gesture) meaning.

And in this way can not stay short. The importance of sacrifice is such that Sidna Muhammad (saws) said: "He who has the means and do not make a sacrifice, is not one of us."

of all, the very idea of \u200b\u200ba "feast of sacrifice" is presented as a paradox: how can a sacrifice, which evokes blood and loss, be considered a party? For those educated in countries where Christianity is still present, the idea of \u200b\u200bsacrifice is associated with the figure of "Christ on the cross" , an image of unbearable suffering, hard to consider as a " party." In the case of Islam, is just the opposite. Sacrifice is a substitution, an act by which we celebrate the rejection of morbid mortification, that opens us to the conscious acceptance of the gifts that Allah has given us.

sacrificial In mythology, the idea of \u200b\u200bself-sacrifice is associated with the idea of \u200b\u200bthe award: we must give up the goods "this world" (the dunia , mundane) to achieve the property of other world (the Ajira , life after life). The relationship between the dunia and Ajira investment is given as: made suffering on earth have as reward the delights of Paradise, but those who live surrendered to the pleasures of this world will be given to prove the torments of Hell.

In Islam we have a diametrically opposite approach. Substitution may Allah makes allows Ibrahim (as) enjoy fatherhood, legitimate love for the Creation of Allah ta'ala. By killing the lamb, we celebrate the life of Ishmael (as), the gifts of life. We are not required the sacrifice of the dearest, but the knowledge that everything is subject to the Command of Allah leads us to the conclusion of a sacrifice. Thus, death is linked to the achievement of a greater good for man in this life and in the other.

The sacrifice celebrate 'eid al-adha is the culmination of a spiritual experience, that the Qur'an is through the story of Ibrahim, alayhi salem. An experience you try to meditate now, with the permission of Allah. What follows are just some personal thoughts, notes on an experience that can hardly cover, but we can barely glimpse with the utmost respect and reverence.

1. Experience of transcendence

There is a fundamental event in the life of Ibrahim, his discovery of Allah as the Creator initially located beyond the visible, an experience that leads him to question all knowledge immediately and face up to idolatry of its people. The Qur'an describes in the following ayats the disclosure, the awakening of a sense of transcendence of Allah in Ibrahim:

And, behold, they spoke to his father Ibrahim Asar:
"Do you take anything to idols for gods?
In fact, I see thee and thy people in manifest error! "Ibrahim
And we view the magnificent dominion over the heavens and the earth-to
out of those with inner certainty.
When it was over it the dark of night,
saw a star, said: "This is my Lord!"
-but when it went down, said: "I love what vanishes."
Then when the moon was out, said
"This is my Lord! -But when it went down, said
"Certainly, if my Lord guide me not, I will certainly
which are lost!"
Then when the sun was out, said
"This is my Lord! This is the greatest! "
-but when it also went down, said:
" O my people! Indeed, I am far from attributing,
like you, divinity to aught beside Allah!
Certainly, I have become entirely
Him Who created the heavens and the earth, apart from all falsehood;
and I am not of those who ascribe divinity to aught beside Allah. "

(Qur'an 6: 75-80)

Initially, the Qur'an reminds us of the experience of the night where man is alone, completely doomed to darkness. Fa

janna maa lam 'alayhi alayiu Ra'a kawkabaa ...
And when darkness fell upon him the night he saw a star ...

(Qur'an 6: 76)

Ibrahim has turned away from idolatry and made on whether the image empty: nothing makes sense any more, everything lost. We're lost in a maze of representations that occur without sense. It is this experience that leads to beyond visible, a dimension of reality which escapes the senses. The first thing that appears before your eyes is a star, a tiny point of light in the black immensity of night. The look of the night comes look at things with a clarity which startles. The glare that occurs is such that confused with his Lord. In a sense, it is logical to think that their Lord is that which survives complete darkness.

However, when Ibrahim said this star is fading:

Lâ 'uhibbu al-'afilîn.
"I do not love what vanishes."

This statement puts love ( hubb ) as your search engine. Love is a force that drives us to go beyond ourselves, a push toward "other." This desire shows that we are incomplete, and therefore are easy prey for all the lures, the fascination with appearances. We are easy prey because we need the other, we are always projecting our shortcomings. In this dark night, in this vacuum of himself that he feels the man awaken the thirst for knowledge, to go into the unknown. Ibrahim is situated to the sky as he stood before a mystery, before the ineffable presence of things. Then the circle moon light dazzled him:

"This is my Lord!"

But the moon also vanishes. Then invokes the guidance of their Lord:

The 'il-lam yah Rabbi dinni the' nanna akuu qawmi min al-adz-dzaaliim.
"Certainly, if my Lord guide me not, I will no doubt those who are lost!"

After love, this verse gives us a second key. Ibrahim understands that human perception is misleading, that his outward vision is limited. He realizes that it must receive a guide of the same truth you are looking for: it is she who must be disclosed. Until this happens, it will wander from one thing to another, lost in the world of representations. So once again falls into error when viewing the magnificence of the sun: Rabbi Hadzaa

hadzaa 'akbar.
"This is my Lord, this is the greatest." Third

error, third key: Ibrahim looks for bigger, something that does not fade. While limited by its perception displayed outside, never find what is truly great: al-Kabir, one of the Names of Allah. Just when you fade the sun itself (the largest in the world of representations) realizes that his Lord is beyond the apparent. With that, it opens a new dimension to Ibrahim (the malakût ), which had remained hidden behind the veils of "kingdom of this world" (the mulk). Ibrahim

aims to "biggest", breaks the boundaries of perception and discovers a vast limitless. She finds something whose greatness is not measured can not be limited based on the misleading ways. If we can measure, is still not the greatest, but something that we cover with our measurement capability. We need reach that which is beyond measurement, the Infinite: only then will break the limits of our perception and open ourselves to the occult, a world that embraces and surpasses us. This gap involves the breaking of the self as a measure of things. Given the immensity of what we yet created anything, but the same is not nothing at all to the Infinite. This break

overwhelmed, in a sense is a loss, but also a relief. Doubt fades, there is certainty. A loss of all our fantasies of domination and a loss of references to the ego. However, it is also a relief: Overcoming all the obsessions that we were trapped, of idols we had wrought. We were on hold, in the open, in the very hands of the Creator of heaven and earth.

2. The "religion of the ancestors"

The Qur'an has introduced us to Ibrahim as a restless man, in search of a true solid, irrefutable certainty. The first moment of Ibrahim Pasa for questioning his father's religion. After that is done about it "the darkness of night," reference to the absence of belief, the state of anxiety in which they live who dares to question the foundation. The question itself is a sign of ignorance, but own desire to know is the road. Recognizing that we know we are already addressing those beyond our capabilities, we are asking the revelation occurs.

interior

This process leads directly to face his people. When you view as the sun sets, the awareness of their Lord immediately impels him to proclaim the incomparability of Allah:

qawmi innii barii 'um-mimmaa tushrikuun.
'Inni jahtu wa j-lil-waj-hiya
ladzi fatara wa al-'ardza \u200b\u200bsamawaati
hanii fan wa maa' ana min al-mushrikiin.

"My people, I am far from what you associate!
Certainly, I extend my face, firmly and truly,
One who made heaven and earth;
and I am not of the idolaters. "

(Qur'an 6: 79-80)

situated across from the idols they worship their elders Ibrahim realize that these are nothing but hollow statues, signs of a religion that has long lost its value, to be reduced to a habit. Everything pushes confrontation to report a meaningless cult, which tends to usurp the direct contact between the Creator and creatures. The verses in which he addresses to his people are the most numerous of the Quran dedicated to the history of Ibrahim:

And certainly much earlier [Musa]
Ibrahim gave his consciousness of rectitude;
and we were aware of him when he told his father and his people:
"What are these images which are so intensely devout?" replied
"We found our fathers worshiping them."
said: "Verily, ye and your fathers
manifest error!"

(Qur'an 21: 51-54)

The outbreak of Ibrahim realizes that the disclosure has occurred it involves the removal of the beliefs of his surroundings, the "religion ancestors ", recurring theme as a leitmotiv in the history of all prophets, peace and blessings. Can not be encoded or mundane elements represent what comes before and is above all the mundane. Otherwise, all we do is putting limits on the unlimited, which is no longer unlimited.

not associate anything with Allah: that is the negative way of explaining the significance. What else could Ibrahim said his encounter with the unattainable? To say that unlimited-as unattainable, incomparable and infinite-it is eligible to Allah in a negative way, by mentioning what is not. Let what we say to Him, He is always more. If we say that is beauty, He is beyond the Earth's beauty, if we say it is mercy, He is the omni-mercy, a mercy which encompasses everything all the time. Whatever it is, he always overflowing, as it stands precisely their efficacy, remain a source of relentless pursuit.

Beyond the specific reference to statuettes, one must begin with the unveiling to understand the message of Ibrahim. The experience of transcendence is the face-off between man and his Creator, which turns into rejection of idolatry in the world of creatures. Ibrahim has turned its face toward "other side." Certainly, the entrance to Malakút us away from Mulk, showing the absurdity of associating the Creator what belongs to the world of creatures, how could a creature created itself?

said: "But we found our fathers doing the same thing
!"

(Qur'an 26: 73)

Any representation of Allah is a usurpation. Confusion between the psychic world of man and the generative principle of life. If we limit to Allah in terms of spiritual processes, we're doing it inoperative, unable to transcend these processes. By placing Allah and before all things, we are invoking an anterior force to all conflicts, previous deep full depth, a light beyond the darkness.

opposition between religion as a cultural element and the relationship between the man with the Whole. In the first case, religion is a limitation and a sign of identity, the second is to overcome the ego and cultural barriers to Reality itself. But people cling to the religion of their ancestors, dogmas and doctrines accepted without question. Why has this situation? What is what sustains a cult so empty? Ibrahim himself offers an answer:

"You have given to worship idols instead of Allah only
maintain a bond of love,
in this life, with you ...".

(Qur'an 29: 24)

What holds up the worship of idols is an attempt to maintain tribal bonds of love, about relationships based on convenience rather than consciousness of their Lord. This reminds us in many ways the kind of "religious " which is broadcast today, many Muslim majority countries: a state religion based on custom and the mechanical repetition of ritual. No longer knows what time of the transmission chain is left behind the content. In any case, we verified that the transmission has been broken, that education has lost its ability to awaken in the faithful the deep meaning of revelation.

Separating Allah from any form of representation is separate from any sign of identity and return it to the unconditioned. Is necessarily break with the religion of their ancestors and establish an inner link with Allah, face to face with our Sustainer, as Ibrahim did emerge from the darkest night. For Allah is not found in human culture, although significance is the engine of the most sublime creations of man. Those who claim to see Allah incarnate in a culture or religion are in clear error.

Ibrahim himself explains the futility of this "tribal religion"

"... but then, on the Day of Resurrection,
disown each other and I will curse each other
-for your common goal is the fire,
and ye shall have none to render assistance. "

(Qur'an 29: 25)

What underlies the "spiritual anarchism" of Ibrahim is the fact that nothing can replace the human relationship with their Lord. Judgement is the moment in which everything superfluous fades, it is the decline of the stars in the sky, destroying everything now seems solid. That Day will not be judged only by our actions, nothing will serve the claim that we believed to serve Allah with our worship meaningless.

3. The dream of the sacrifice

recap the "four stages" of the initiation experience Ibrahim. First love as any genuine search engine, second rather the recognition of the limitations on living creatures, third orientation greatest, after reaching the intuition of the presence of Allah, leaving no choice but to bow down, falling face down on signal submission to our Creator. Now we can understand what it means Ibrahim when he exclaims "I love what you do not fade." mean, neither more nor hands, that their love does not support limits.

With this, we stand at the moment in which Ibrahim received a dream from Allah: to sacrifice his son. A dream is not something alien, but a reflection of our deepest desires. A Through it, Allah revealed to Ibrahim the conflict that has occurred inside: the contradiction between his desire to "not love anything but Allah" and his love for his son Ismael, belonging to the world of creatures. The episode of sacrifice leads to a climax this conflict, the possible relationship between the multiple and the One, the unbridgeable distance between Allah and all perish.

Allah says in surat al-Kauzar ( abundance):

We have given you plenty.
Make Salat to your Lord, and sacrifice.
who hates you is sterile.

(Qur'an, Surat 108)

We must be willing to sacrifice everything that prevents our access to wealth. Sacrificing little things, the idols that limit us, that keep us locked in our watertight compartment. Power, eternity, money, success, sex, ideology, everyone knows of his own. Allah please, get entirely at your disposal in the service of the force matrix of life, that moves the heavens and the earth covers us and annihilate, which responds to our commitment to a caressing glance. This is not only painful for the ego, the smallest of ourselves. On the contrary, this little pain (ruptured the boundaries of the ego as a measure of things) enables us to a greater pleasure, the encounter in Allah with our neighbors.

The path of Islam does not require us to give up the goods of this world, but the detachment on these goods. Only those who are willing to forsake all get a real good. Only those who have overcome the slavery of ideas, things, tastes, and loved, and has gone completely to Allah, you are ready to enjoy things, ideas, flavors and beings. What has left behind is sickening anguish of loss, desire for control that characterized the selfish love, false love of cowards.

Only detachment liberates us, brings us the gifts of the open. Free is not to abandon the world, but move about without conditioning superfluous, without fear of loss and death. Only then the man stands ready to meet that for which it was created, to become master of his existence. The hater (who is incapable of loving Allah) is sterile. He who loves Allah, greets his son Ishmael (as) as a reward.

intervention of Allah, and his offer of a substitute, is a mercy to the creatures, one of the crucial signs of the Qur'an Generoso, and what Muslims celebrate Eid al adha . Through the sacrifice of the lamb overcame the fracture and found that our love for the Creation of Allah is the privileged sign of our love for Allah.

So Allah tells us that has led to Ibrahim (as) in this life and in the other:

And who, but someone weak-minded,
would abandon the faith of Ibrahim, who in Indeed,
we privileged in this life and the next will,
certainly among the righteous?

(Qur'an, Surat 2, ayat 130)

Ismael is not only the son of Ibrahim, before anything else is a creature of Allah, a being subject to His command. Is fully Ibrahim's son alone at the time in which he acknowledged that is not theirs. So, Ibrahim is released as a chain of love, Ismael is freed from the tyranny of his father, of religion as a cultural heritage, separated from the spiritual experience that supports it. Ismael Ibrahim acknowledges that belongs entirely to Allah, your Lord gives it to Him to guide you to the right path.

Early in his spiritual quest, Ibrahim has left the idolatrous worship of their ancestors. Knows that all spiritual transmission may be lost, objectified in a stone that brings and nothing means anything. Ibrahim can not expect your child to accept his religion as his father Asar pretended that he accepted his. What gives Ismael Ibrahim is his dream, that of death itself, its limit in the shade. The acceptance by Ismael despaego is his initiation into his own dark night. From it, Ishmael awakens to the presence of Allah as a mercy unlimited.

predisposition of Ishmael to be sacrificed is the sign of sharing his father's detachment. Because of its delivery, Ishmael became a prophet (as), and Allah does not differentiate between his envoys. Upon assuming his fate and accept death, Ismael put up to Ibrahim. Both share the same din, the same intensity of delivery. Ibrahim and Ismail are then brothers in Allah, one learns from the other, and together they are ready to build the Kaaba. Epilogue

Everything comes from Allah, and unto Him is the return. Easy to say, but to assume this fact is not so easy. We must accept the dream as a guide, be waiting for the mandate to lead us as a lamb to slaughter. Not worth a life back to that dream, back to the signs by which Allah revealed to us. It must be assumed that domestic mandate that makes us caliphs of Creation, creatures free from the mundane, able to live among the creatures as beings of another world on this. Thus, we have broken barriers, the Ajira is dunia. The

'eid al-adha celebrate the summit of mystical pilgrimage Sidna Ibrahim, peace be upon him, the encounter between human love and divine love. It is the secret of the black stone, pole orientation, meeting place for humans subjected.

loves his son Ibrahim, and that love is a sacred bond, the same bond between Allah to His creatures. Thus, the love of Allah can be done. When we are able to love selflessly, turn to the things and creatures with the full awareness that they are being created by Allah, here and now. When we can see things at the time of His creation, then the right and wrong evaporates, vanishes all trial and are willing to accept and obey, to enjoy and fight in the way of Allah.

Allah does not want to give up our love for perishable things, even our self-esteem, but we love them as creatures subject, as Muslims, with our limitations and defects, in the certainty that there is no other Reality Allah. How can we fail to love everything around us if there is nothing more than Allah? Certainly not what love fades. Wa

lil-Lahi hamdu Rabi 'alamin, Hi bi wa
nasta'in

Praise be to Allah, Lord of the Universe, and He will entrust

Español Vid Gratis

If she wears the hijab, why do not you have a beard?

Sometimes I

Asked about the issue of the hijab by some brothers who want me to lecture to their wives or daughters, showing the obligation of hijab. While it is true that the hijab is mandatory, and may Allah grant all the sisters in Islam the strength and faith to dress properly, those same brothers sent a mixed message to these women, and their faith, when they not themselves meet an obligation that Allah has imposed on men.

Exactly beard.

When Allah ordered the women wear the hijab in the Qur'an justifies the cause and says: "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks, it is better to be recognized and not molested. Allah is Forgiving, Merciful. "(33:59) ie to identify them as Muslims are not bothered or tempted, because the hijab shows that they are religious people who seek the pleasure of Allah and do not mingle or seek the fleeting pleasures of this life at the expense of the faith of the heart and the reward of the hereafter.

beard, has the same meaning: Give us an identity as Muslims, demonstrating that we are men and women religious who do not want to be tempted.

For those brothers who require their women wear the hijab, but not even think of a beard, I dedicate this little clarification on the mandatory (yes, I required, I said "Sunnah") of the beard.

Tests on the obligation of the beard in the Qur'an and Sunnah Abu Hurairah narrated

that the ruler of Yemen, appointed by the Persian emperor Kisra, sending two emissaries to the Prophet. When they came before him, realized that they had shaved his beard and grown mustache. Hating that look, turned his face and said:

"Woe to you! Who told you to do that? ". They said: "Our master (KISR)."

The Messenger replied: "But my Lord, the Exalted and Glorified be He, has commanded me to grow my beard and trim my mustache." [Recorded by Ibn Jarir at-Tabari, Ibn Sa'd, and Ibn Bishr. Verified as hasan (good) by al-Albani (Fiqh us-Seerah al-Ghazali p.359)]

Ibn 'Umar narrated that the Messenger of Allah said: "Recórtense mustache, but allow yourself to grow the beard." [Al-Bukhari and Muslim].

Allah stated in the Quran to follow the Prophet in their orders is a must:

"Whoever obeys the Messenger obeys Allah. And who would turn their backs know that we have not sent as a custodian of his works. " [4:80]



Definition Language In Arabic, the word is used to say beard lihiah Lahia derives meaning jaw. Therefore, the beard is defined as the hair that grows in the face of the jaw bones [Al-ul-Muhit Qamus al-Fairuzabadi, and Lisan ul-Arab by Ibn Mandur]. Legal Verdict



grow a beard is wajib (obligatory) for all Muslim men to do so.

The position of experts on the subject
old
All scholars of as-Salaf us-Salih (the first generations of Muslims), including the four Imams, unanimously say it is haram (prohibited) to shave the beard.



Hanafi Ibn Abidin said: "It is forbidden for a man to shave his beard." (Radd ul-Muhtar [2:418])

Malikis

Abu al-Hasan: "Shaving the beard is forbidden because it leads to a clear cut cancellation of an obligation." [Sharh ur-RISALAH of Abu al-Hasan and al-Adwi comment]

Al-'Adwi said: "It has been reported that Malik disliked shaving all that was below the jaws, even said: 'It is what the Zoroastrians'.." [Sharh ur-RISALAH of Abu al-Hasan and al-Adwi comment (2:411)]

Ibn Abd al-Barr said: "It is forbidden to shave the beard." [At-Tamheed]

Shaafa'is

Imam ash-Shafi'i said that it is forbidden to shave his beard in his book Al-Umm. Al-Ayur'i

said: "It is forbidden to shave the beard completely unless you have a medical problem with her." [Sharh ul-Ubab]. Hanbali



My favorite sage Ibn Taymiyyah said: "It is forbidden to shave the beard." [Al-ul-Ilmiah Ikhtiyaaraat (p.6)] As-Saffarini

said: "In our madhhab (school), we agree that it is forbidden to shave the beard." [Ul-Albab Ghiz (1:376)].

The literalist Ibn Hazm al-Andalusi said: "All experts agree that shaving the beard is a form of cancellation of the mandatory and is therefore forbidden." [Ul-ijmaa Maratib '(p.157) and al-Muhalla (2:189)]

The length of the beard

There are authentic reports indicating that the Prophet's beard trimmed. However, there are some reports of certain Sahaabah genuine - as Ibn 'Umar, Abu Hurairah and Ibn-Abbas, indicating that they used to trim his beard when it exceeded the length of a fist. There are similar reports from other salaf as an-Nakha'i Ibrahim, Malik and Ahmad. All of these authentic reports were compiled by the great scholar of Hadith Muhammad Nasiruddin al-Albani in his book ad-Da'eefah after the appointment of Hadith No 2355).

also narrated in Sahih Al-Bukhari that when 'Abdullah ibn Umar performed the pilgrimage more or less, used to take his beard with his fist and cut out everything that exceeded it. That is

if we had the understanding that the Sahaabah on the life of the Prophet's beard under the chin can be cut below a fist length.

Some excuses you hear

Some say: "It's just Sunnah!". Confusing implying that something is established by the Sunnah to be Sunnah (recommended) as a verdict on the case. But in light of the evidence cited above, that argument is easily rejected.

Some men argue that the beard will cause irritation and skin roughness. If a dermatologist advised shaving a skin disease, in this case will have an acceptable excuse. Otherwise, irritation is caused by constant shaving the beard and not herself, and not make a correct hygiene through wudu as instructed in the Sunnah.

Other men say that work will require shaving the beard, or who lose their jobs if they do not shave. In most cases this is not true. If one offers evidence that the beard is a religious requirement, the employer can not force a man to shave unless it is a requirement of hygiene in the preparation of some chemicals and foods. Conclusion



Brother, a beard is part of the mandatory identification that we as Muslims. Much as it is for women wearing the hijab.

And Allah knows best.

By Muhammad Isa Garcia.