منتدى إنما المؤمنون إخوة (2019 - 2010) The Believers Are Brothers
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 Ibn al-Qayyim therefore wrote,

اذهب الى الأسفل 
كاتب الموضوعرسالة
أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
أحمد محمد لبن Ahmad.M.Lbn

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Ibn al-Qayyim therefore wrote, Empty
مُساهمةموضوع: Ibn al-Qayyim therefore wrote,   Ibn al-Qayyim therefore wrote, Empty20/07/17, 06:14 am

Ibn al-Qayyim therefore wrote, Best%20HD%20Islam%20Background.apk_1
Ibn al-Qayyim therefore wrote,
“Allah sent His Messengers and revealed His Books so that the people could live by justice. It is the same justice and balance upon which the earth and the heavens are balanced. Wherever the signs of true justice are apparent and clear, therein also lies the law of Allah and His religion.”  Fortunately, for all of humankind, the working of the cosmos is according to the justice and truth from Allah and is not based on the desires of humans. Hence, Allah says, “And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder” (23:71).

The justice that is so essential to Islam extends beyond this life to the Hereafter. In other words, Allah will judge all individuals in the most just way and will not wrong anyone in the least. Part of this justice includes the fact that no individual will bear the burden of another's sin and no one will be held responsible for what is beyond his means.

Thus, Allah says, “Say: Shall I seek a lord other than Allah, while He is the Lord of all things? No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing” (6:164); “Whoever goes right, then he goes right only for the benefit of his ownself.

And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning)” (17:15); “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned” (2:286); and, “Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease” (65:7).

Justice does not only have a positive aspect to it (the fulfilling and restoring of rights after they have been infringed upon), it must also have a “negative” component to it: the prohibition of wronging others. Islam places great emphasis on the avoidance of wronging of others in the first place. Thus, the Prophet stated that God has said, “O My servants, I have forbidden wrongdoing for Myself and I have made it forbidden for you.

Therefore, do not wrong one another.” Ibn Taimiyyah states that this statement covers all of the religion. Everything that Allah has forbidden is, in one way or another, a type of dhulm, while everything that He has ordered is a form of adl or justice.  In fact, Allah has said, “Indeed, We have sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may establish justice. And We brought forth iron wherein is mighty power as well as many benefits for mankind, that Allah may test  those who will help Him and His messengers, while unseen. Verily, Allah is All-Strong, All-Mighty” (57:25).

Thus, the messengers were sent, books revealed and the balance made so that humankind may establish and live by justice. Furthermore, iron has been created so that it may be used for the sake of truth and justice. The book guides to justice and the sword and iron assists it.

There is yet another very important relationship between justice and Islam. In order for humans to be truly just, they need some internal mechanism that drives them to do what is right. It is very easy to be swayed and impartial when one’s wealth, family, nation, status or honor is at stake. Many can recognize the injustice in others but fail to or refuse to recognize any injustice on their own part.

In such cases, their desires will not allow them to recognize the truth. However, once true faith enters an individual’s heart, the situation changes completely. 

The person understands that Allah wants justice from him. He also knows that Allah is aware of even the most minute of his actions or intention. Allah demands justice and has forbidden all forms of injustice. The true believer, then, will not give preference to his desires, his wealth, his family, his nation—or whatever—over what Allah demands from him in the form of justice. He knows that he will meet Allah and he will desire to do so with a clear conscience. Thus, he will work for justice and will accept nothing less than it.

Many converts today come from individualistic societies, where justice is sometimes overridden by the desire to serve one’s own interests. This has no place in Islam. Again, even if it is against one’s own interest, a Muslim must always stand out firmly and bravely for the sake of truth and justice.

(E)True Peace
The Light and Guidance from Allah is the path to true peace. Allah says, “Indeed, there has come to you from Allah a Light and a clear Book wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way” (5:15-16). In fact, Allah is calling humans to the abode of eternal peace: “Allah calls to the home of peace (Paradise) and guides whom He wills to a Straight Path” (10:25).

True and complete peace can only be had when the individuals themselves achieve internal peace. This results from Islam or the true submission to Allah alone. This is the only way of life consistent with the nature of human beings. In fact, this is what can be called the “true life.” Thus, Allah says, “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life” (8.24).

Knowing Allah is what can bring about true contentment in the soul. If the individual does not know his Creator, his soul will always be yearning for something that is missing in his life. Unless there is contentment in the soul and the heart, the individual can never achieve true contentment. All of the wealth and the goods of this world will not be able to bring the human such true contentment. The Prophet said, “True richness is not via much property and belongings but true richness is in self-contentment.”  He also said, “True richness is the richness of the heart. True poverty is the poverty of the heart.”

Once an individual is at peace with himself and free of any internal agitations, he can then enter into truly peaceful relations with others. This starts with those closest to him in his family and extends to his neighbors and others in the community, eventually extending to all of humankind as a whole. Thus, Islam establishes an entire social structure in which people interact with others, based on relationships, rights and obligations, in ways that bring about a peaceful coexistence.  Children recognize the rights of their parents upon them while parents recognize their roles towards their children. Husbands and wives come together not as competitors but as partners cooperating to produce a home filled with peace and love.

Indeed, Allah points to this relationship that He has created as a great sign: “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect” (30:21). Thus, Allah has laid down stringent laws that protect the sanctity of the home, such as the laws concerning adultery, fornication and slander. The reason is that the home is truly the foundation for the society as a whole. If there is no peace in the home, one can hardly expect that people will exit their home in a troubled state and be peaceful, fulfilling members of society.

Since the guidance of Islam covers not only what is traditionally known as “law” but also ethical behavior and conduct, Islam provides detailed guidance for the manner in which members of a society should interact with one another. 

There is a great emphasis on mutual respect, with each member of society realizing that he is part of a larger unity entailing rights and obligations. This mutual feeling produces a society that is filled with peace, wherein each individual looks after the welfare and needs of the other members of society.

Thus, when Islam is enacted, the individual finds peace all around him, from within himself and throughout the entire society. In fact, even world peace can only truly come about when there is justice. In recent years, more and more people have realized this fact and emphasize, “There is No Peace Without Justice.” (Justice is often a slogan used when going to war but it is usually not more than that, a slogan.) But there can be no true justice or peace until people raise themselves above national or ethnic economic or political interests. True justice can only occur when people dedicate themselves to Allah, applying His guidance while removing their egos and desires from their decisions.

In the Hereafter, of course, it will only be through believing in God and following His guidance that one will achieve eternal peace. Again, Allah makes it very clear that this is what He is actually calling the humans to: “Allah calls to the home of peace (Paradise) and guides whom He wills to a Straight Path” (10:25).

A Final Point on Some of the Goals of Islam
One will readily note that all of the goals of Islam are highly interconnected.
This is quite logical. Actually, they all flow from the foundation of true monotheism. When a person embodies the teachings of Islamic monotheism, he then frees himself from worshipping anybody else or anything else.

Furthermore, he will then lead his life in this world in a way that is best for society and civilization. He will work for justice and ensure that neither he nor others wrong others. In the end, he will find true peace and will be able to pass that along to others. But all of this must start with the true internalization of pure monotheism, where one worships and submits to Allah, sincerely and devoutly practicing the religion of Allah in this life.

Thus, clearly, once a person understands, accepts and applies the true concept of Islamic monotheism concept in his life, the other aspects are achieved as corollaries to this main goal. One the other hand, without true monotheism, the other goals cannot be achieved, even at a superficial level. Hence, it is understandable that, in essence, all of the Quran is concerning tauheed or pure monotheism.

The commentator on one of the famous expositions of Islamic belief, al-Aqeedah al-Tahaawiyya, also noted that all of the Quran is actually a discussion of pure monotheism (tauheed): Most of the chapters in the Quran are concerned with the two types of tauheed; in fact, every chapter in the Quran [is concerned with tauheed]. The Quran either reports about Allah’s names and attributes. This is the tauheed that one must have knowledge about and that is reported. Or the Quran calls to His worship, associating no partner with Him [in that worship] and abandoning any other idol other than Him. This is the tauheed of intention and will. Or the Quran orders, prohibits or commands [His] obedience.

These are essential aspects of tauheed and part of its completeness. Or the Quran reports about how [Allah] honors the people [who adhere to] tauheed and what He does for them in this world and what He graciously bestows on them in the Hereafter. That is the reward for [adhering to] tauheed. Or [the Quran] reports about the polytheists and how He treats them in this world and what kind of punishment they will receive in the end. That is the punishment for those who abandon the aspects of tauheed.


Ibn al-Qayyim therefore wrote, 2013_110
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Ibn al-Qayyim therefore wrote,
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