Fact

 

 

الصفات الالهية

 

الله تعالى هو “الحق”، والحق مطلق، وهناك فرق بين الحق والحقيقة، فلم يتسمَّ الله سبحانه وتعالى بالحقيقة؛ لأن الحقيقة تتغير بتغير الزمان والمكان، وتتغير بتغير الأحوال والأشخاص. فالحقيقة نسبية، تختلف من شخص لشخص، ومن زمان لزمان، ومن مكان لمكان، وكلها حقيقة، لكن الحق واحد أحد، فرد صمد، لم يلد ولم يولد، ولم يكن له كفوًا أحد.
والحق حقيق بالاتباع؛ ولذلك فإننا نأتمر بأمر الله سبحانه وتعالى، وننتهي عن نواهيه، والحق ضد الباطل؛ ولذلك فإننا نطمئن إلى أمر الله سبحانه وتعالى؛ ونطمئن إليه في دعائنا وفي رجائنا وفي توكلنا عليه؛ لأنه هو الحق.
فالحق كلمة جامعة لكل أنواع الخير، مانعة من كل أنواع الشر، فالله سبحانه وتعالى هو الحق المطلق.
الحق يقتضي العدل، والحق يقتضي المساواة، والحق يقتضي الحكم بين الناس، والحق يقتضي اللطف بهم، وكل هذه من صفات الله سبحانه وتعالى، فهو العدل، وهو اللطيف، وهو الخبير وهو على كل شيء قدير، كل ذلك يتسق مع اسمه تعالى (الحق)، وبعضهم وهو يذكر بهذا الاسم يحب أن يذكر بالحق المبين، وهذا جائز؛ لأن المبين صفة من الصفات المشتقة مما أسند إلى الله سبحانه وتعالى، فهو الذي يبين لعباده أمور دينهم، وهو الذي يحكم بينهم بالحق والعدل يوم القيامة، وهو الذي يبين ويكشف أسرار كونه لمن يشاء، فهو سبحانه وتعالى مبين.
واسم الله تعالى “الحق” من الأسماء التي يَذْكُرُ بها أهل الله سبحانه وتعالى، ويكثرون من الذكر جدًّا بهذا الاسم، وله أسرار وأنوار في قلوب العارفين بالله.
إذن؛ “الحق” اسم عظيم؛ لأنه يوضح للناس حقيقة الدنيا، وأن فيها إقدام وإحجام، وفيها خير وشر، وفيها حق وباطل، وفيها علوية وسفلية، فيها طريقان {وَهَدَيْنَاهُ النَّجْدَيْنِ} الله سبحانه وتعالى يحب الخير {وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ} [الحج: 77]، الله سبحانه وتعالى هو الحق، الله سبحانه وتعالى قاهر فوق عباده، الله متصف بالصفات العُلى.
أ.د. #علي_جمعة

سألني فقال :
المسيحيون يقولون أن الله تجلى بالمسيح عليه السلام
والمسلمون يقولون أن الله تجلى على سيدنا محمد صل الله عليه وآله وسلم وعلى جميع الأنبياء
فما الفرق ؟

فأجبته :
ليس التجلي عندنا كالتجلي عندهم
التجلي عندنا لا يعني التجسد كما يعنونه هم
التجلي عندنا يعني اظهار آثار الصفات الالهية وليس الصفات الالهية ذاتها
وبينهما فرق ؛
فالصفات الالهية خالقة لا تدخل في احد لكنها تتجلى بآثارها ونتائجها المخلوقة على المخلوقين.

محمد عوض المنقوش

وثيابك فطهر

 

عن الشيخ أبى الحسن الشاذلى رضى الله تعالى عنه أنه قال : قيل لى : يا علىّ طهّر ثيابك من الدنس تحظ بمدد الله فى كل نَفَس ؛

فقلت : وما ثيابى ؟
فقيل لى : إن الله كساك حُلَّة المعرفة ، ثم حلة التوحيد ، ثم حُلَّة المحبة ، ثم حُلَّة التوفيق ، ثم حُلَّة الإيمان ، ثم حُلَّة الإسلام ،
فمن عرف الله صغر لديه كل شئ ، ومن أحب الله هان عليه كل شئ ، ومن وحَّد الله لم يشرك به شيئا ، ومن آمن بالله أمن من كل شئ ، ومن أسلم لله قلّ ما يعصيه ، وإن عصاه اعتذر إليه ، وإن اعتذر إليه قبل عذره ؛

قال : ففهمت من ذلك قوله تعالى: ” وثيابك فطهر”.

الكذب

  

 Indeed, truthfulness leads to righteousness, and righteousness leads to Paradise. A man continues to be truthful until he is written with Allah as a truthful person. And indeed, lying leads to wickedness, and wickedness leads to the Fire. A man continues to lie until he is written with Allah as a liar.”

The Messenger of Allah, peace and blessings be upon him, has spoken the truth.

Lying is the greatest crime in existence,
greater than associating partners with Allah.
It is the greatest crime absolutely,
because lying is the foundation of associating partners with Allah and the foundation of disbelief,
since the disbeliever falsely claims that Allah has a partner.
Thus, it is the basis of all crimes and sins.

— Muhammad Awad Al-Manqoush

ان الصدق يهدى الى البر وان البر يهدى الى الجنة ومازال الرجل يصدق حتى يكتب عند الله صديقا ، وان الكذب يهدى الى الفجور وان الفجور يهدى الى النار وما زال الرجل يكذب حتى يكتب عند الله كذاب

صدق رسول الله صلى الله عليه وسلم

الكذب أكبر جريمة في الوجود
أكبر من الإشراك بالله !
هو أكبر جريمة على الاطلاق
لأن الكذب هو أساس الإشراك بالله و أساس الكُفر ، لأن الكافر يدعي كذبا بالله شريكًا
فهو أساس الجرائم و المعاصي

محمد عوض المنقوش

If They’d Know Him…!

 

 

Mohammad….

 

 

Shah-e-Cheragh

 

Shah-e-Cheragh is one of the most remarkable architectural Monument,which was built during the14th century in Shiraz, Iran.the entire place is filled with highly detailed Patterns,Green Marble,red carpets,and thousands of Glass panels.hold the holy tombs of Mir Muhammad and Amir Ahmed,the brothers of Imam Reza.

Mahabat Maqbara

 

The Mahabhat Maqbara Mausoleum Palace is located next to the sacred Girnar Hill in Saurashtra. The etymological meaning of Junagadh, “Old Fort”, gives the palace its alternative name “Old Strong Palace”. The mausoleum, Mahabat Maqbara, is a masterpiece of its kind with finely designed arches, vertical columns and elaborate stone carvings on the walls and windows. Its silver decorated portals, the spiral staircases surrounding its four tall minarets, the old well in the gardens, and its onion-shaped dome contribute to its splendor.

With a combination of Indo-Islamic and Gothic architecture, Mahabat Maqbara offers a sense of equality and exchange between the two cultures. The Jammi Masjid is on one side of the mausoleum while the maqbara of the Vazir is on the other. The Mahabbat Maqbara is generally closed to the public, but can be seen by obtaining the keys from the mosque next to the mausoleum. Among the forts and monuments in the state of Gujarat, the Mahabad Maqbara is an exquisite example of nineteenth-century art and architectur

Some Vikings Were Likely Muslims…

 

Arabic characters spelling out “Allah” were discovered on Viking funeral clothes in Sweden, and experts agree that it’s the result of a deep “cultural exchange and shared ideas.”

Dr. Annika Larsson, a textile archaeologist, discovered the Arabic characters in February.

The words Allah and Ali appeared in the silk found in Boat Grave 36 and in many other graves — and, most intriguing, the word Allah could be seen when reflected in the mirror…

“A giddying thought is that the bands, as well as the costumes, were produced west of what was the Muslim heartland,” she said.

The evidence, she added, supported the theory that the Viking settlements in the Malar Valley of Sweden were, in fact, a western outpost of the Silk Road that stretched through Russia to silk-producing centers east of the Caspian Sea.

We already knew that Vikings traded with people in the Arab world, and that stolen artifacts existed, but this discovery points to the idea that some Vikings could actually have been Muslims. Larsson said the artifacts “suggested not just trade or plundering — but a deeper cultural exchange and shared ideas.”

“My opinion is that those who wore the fabrics must have understood the symbolism,” said Dr. Larsson. “But certainly, the person who wove the fabrics could read and write and knew what the characters meant.”

“Viking burial customs were very likely influenced by Islam and the idea of an eternal life in paradise.”

This is welcome news to historians and people who enjoy learning new things. But white supremacists — who have leached on to Vikings and their symbols as representative of pure white power — are not happy.

They took to Twitter to do what they do best: deny the evidence in front of them.

The conservative consensus on the news was that Vikings might have plundered some Muslim fabrics to take back home, but that Vikings would never, ever, ever worship those brown people’s God, what are you thinking?

If learning new information offends you so much that you have to write off archaeological evidence as fake news, you might have a problem.

This isn’t a cut-and-dry declaration that all Vikings were actually Muslims, but it is evidence that some likely were. At the very least, it’s proof that these Vikings appreciated the culture of Islam, and did their best to imitate it and incorporate Islamic beliefs into their own. They shared ideas, instead of blindly hating Muslims. And that’s something white supremacists just can’t handle.

(Image via Shutterstock

http://www.patheos.com/blogs/friendlyatheist/2017/10/15/some-vikings-were-likely-muslims-and-white-supremacists-hate-it/

 

Imam Mosque

 

Interior view of the Imam Mosque, Decorated with colorful Geometric patterns made of Glazed tiles..
Location: Isfahan_ Iran.
Imam Mosque,is One of the Architectural masterpiece of Iranian Architecture.It was built in 1611-1629 AD, This mosque has been constructed under the guidance of “Shah Abbas-I of Persia”.

Who is a Muslim Leader?

 

Typically when we think of leadership of the Muslim community we may think first of an imam or religious scholar in charge of a community, however there are different types of leaders in our community and pseudo-leaders as well. It’s important for us as a community to truly understand what leadership is and who our leaders are in our community and more importantly make important distinctions between pseudo-leaders and legitimate leaders.

Leadership in Islam

First, let’s discuss what it means to be a leader in Islam. Leadership in Islam is something that is a central part of the missions of the Prophets of Allah (peace be upon them all). Just as a shepherd is needed to lead a flock leaders are needed to guide and represent a community. Leaders provide guidance, direction and focus for the communities they serve by using their skills, experience, knowledge and expertise. Leadership comes in several forms and isn’t just relegated to religious leadership, but community-building, business, education and other areas.

We also must remember that in our tradition leadership was never a position or status ever proactively sought. When one truly becomes a leader in the truest sense of the word the burden and expectations are enormous. Many leaders have to make personal sacrifices for the well-being of the communities they serve and have a responsibility to serve their communities in the most professional, just, and ethical manner. If any one seeks more limelight or attention is not a leader who is genuinely seeking to serve others.

We are reminded of the humility and the understanding of leadership by Abu Bakr (RA) when he accepted the burden of leading the Muslim community after the death of the Prophet Muhammad (peace be upon him):

“O people, I have been appointed over you, though I am not the best among you. If I do well, then help me; and if I act wrongly, then correct me. Truthfulness is synonymous with fulfilling the trust, and lying is equivalent to treachery. The weak among you is deemed strong by me, until I return to them that which is rightfully theirs, insha Allah. And the strong among you is deemed weak by me, until I take from them what is rightfully (someone else’s), insha Allah….Obey me so long as I obey Allah and His Messenger. And if I disobey Allah and His Messenger, then I have no right to your obedience. Stand up now to pray, may Allah have mercy on you”

[Al-Bidaayah wan-Nihaayah (6/305,306)]

Who are Our “Leaders?”

In this section we’re going to use the word “leader” loosely. Typically when we think of “leaders” we may equate it to celebrity and the notoriety of particular figures in our community. However, I’d argue that despite these individuals having a media presence or a large following on various social media platforms they don’t truly represent a community or the Muslim community in the truest sense of the word. They may represent themselves, their cause, their brand/image, or their organization or company, but can’t definitively say they represent X hundreds or thousands of Muslims. After thinking about the various individuals who claim to be “leaders” in our community I felt it became important for us to clarify who is who in our community to truly understand who represent our community and are true leaders. The following are categories of active individuals in our community—some are “leaders” and others in the list are actual legitimate leaders we have in our community who lead and speak on behalf of Muslims in the Muslim American community:

1. Religious Scholarship (Masjid Imams)

Out of the 11 categories the individuals who can truly say they represent a community is our religious scholarship that are leading their congregations. They can definitively give a number of congregants they represent and can speak on behalf of their community.

2. Religious Scholarship (Educational Institutions)

Religious scholarship who are affiliated with educational institutions typically speak on behalf of their institutions and themselves. Typically they can’t truly or definitively say they represent a community. They may represent their institution and their students, but a community no.

3. Religious Scholarship (Freelance)

This type of religious scholarship I would call the “Celebrity Imams” who do nothing but speaking engagements city after city and conference after conference or fundraising banquet after fundraising banquet. These scholars can’t truly say they represent a community or give definitive numbers of community members they represent.

4. Masjid Board Members

Masjid board members are the only 2nd group of the 12 in this list that can and should be able to say they speak on behalf of their community. They should have statistics and data of how big their congregation and how many community members they have.

5. Community Non-Profit Organizational Leaders (Executive Directors, Presidents of Organizations, etc.)

Typically national and local organizations represent themselves and cannot truly say they represent again—-a definitive number of community members. Unless the organizations have members who are paying or unpaid membrs they can’t truly say they speak on behalf of or represent a community.

6. Community Activists (Passionate about Multiple Issues)

We have multiple Muslim Americans like this who may be passionate about multiple issues, but typically don’t have a community which they represent. Sometimes these individuals get the media airtime and/or limelight, but don’t truly represent a community. They may represent a Muslim stance on a particular issue, but cannot truly say they speak on behalf of a community.

7. Community Organizers (Issue-Focused)

Community organizers are individuals who focus primarily on one issue they are passionate about either by themselves or via an organization they promote and raise awareness about various issues, but yet again they don’t represent a community.

8. Thought Leaders & Subject-Area Experts

Much like community organizers thought leaders and subject-area experts may provide their expertise on certain areas and they may doing great work on raising awareness about particular issues not typically talked about in the Muslim community, but truly they don’t represent a community.

9. Academics

We have plenty of Muslim American and international Muslim academics, but yet again do they speak on behalf of a community?

10. Educators & Teachers

We have educators and teachers who typically focus on teaching Islam to Muslims, but yet again do they represent a community?

11. Influencers (i.e. social media celebrities, etc.)

This by far is the most dangerous group that claims to speak on behalf of the Muslim community. We’ve seen the negative and positive impact of social media celebrities in our community. We’ve seen both the fake hate crimes and social media celebrities crying wolf and we’ve seen the positive impact of social media celebrities changing the narrative of Islam and Muslims using viral videos and images. Unfortunately, social media celebrities typically are only a one-way street where they push out opinions and views on issues they may be passionate about most often with little to know knowledge on the subject and end up misrepresenting Islam and Muslims

And of course as we’ve discussed above they cannot truly say they represent a community.

12. Pseudo-Experts & Pseudo “Community Leaders”

Lastly we have the pseudo-experts and pseudo “community leaders” who while the groups above speak over each other fill the void in the media and promote negative images of Islam and Muslims and provide fuel for Islamophobes.

National vs. Local Leadership

We need to make a distinction between national and local leadership. The Muslim community has national organizations that claim to speak on behalf of the national Muslim American community while local leadership may not agree with or align with the national Muslim organizations’ views or approaches to certain national level issues. Communication and connection between the national and local leadership is important in order to coordinate and streamline efforts.

…So Who are Our (True) Leaders?

There are a couple of questions we need to ask ourselves when it comes to truly understanding who our leaders are:

1. Who exactly speaks on behalf of the Muslim community and represents us and how?
2. What is our definition of a “leader” in the Muslim community? Is it number of followers on social media, media presence or are is it they represent an actual number of Muslim community members?
3. What are their credentials to speak or represent the Muslim community?
4. Are the folks who speak on behalf of the Muslim community qualified to talk on behalf of the Muslim community?
5. Are folks who speak on behalf of the Muslim community truly representing a community in the truest sense of the word or are they representing themselves or a particular issue?
6. If unqualified folks or pseudo-leaders/experts/folks who don’t really represent us are speaking on behalf of the Muslim community how do we support and elevate the voices of qualified leaders who can actually speak with knowledge, understanding and represent the Muslim community?
7. Is it fair for national figures both academic and non-profit organizations to speak on behalf of the national Muslim community?
8. How do we ensure that folks stay in their lanes when it comes to speaking on behalf of the Muslim community? How do we ensure that folks who are unqualified to speak on certain issues know when their expertise ends and where others’ begins?
9. How is our inability to have a more concentrated effort to support legitimate leadership impacting our ability to change the narrative of Islam and Muslims in our communities, the media and politically?

In order to solve the issues and answer the above questions more questions may need to be answered:

• Are you a leader in the truest sense of the term? Do you have leadership qualities and the knowledge, expertise and skills necessary to lead a community?
• What of the 11 categories mentioned above do you fit into? What are your limitations in terms of knowledge/expertise and when should you defer to others?
• Do you truly represent a community? Do you have members you represent? Do you have an actual number you can definitively say you represent?

Once Muslim American leadership at both a national and local level can answer the above three questions we cannot truly say we are leaders or represent the Muslim American community. The inability to support actual leadership is what is making it difficult to change the narrative of Islam and Muslims and also help grow and improve our community at a grassroots level and a national level. While we may complain about media bias we need to truly as ourselves are we doing a good enough job of supporting and elevating the true leaders in our communities? While we struggle with this we unfortunately see the void filled in with pseudo-experts and pseudo “community leaders.” They hog the limelight and airtime and jump at any opportunity to get interviewed or invited to speak at events or conferences or panel discussions.

Solutions to the Decentralization of Leadership

In order to fix our decentralization of leadership is to nominate a Muslim Pope (just kidding!). Here are a couple of ideas:

• Learn what the Quran, Sunnah and the Seerah say about leadership and what it truly means to lead, serve and represent a community
• Strengthen our Masjids and their operations (pay decent salaries for our imams/scholars and hire female scholarship and teachers)
• Centralize Islamic education back in the masjids and hire qualified Islamic teachers who have been through both traditional schools as well as gotten professional degrees in education.
• Masjids need to do an assessment of how large their congregations and membership—masjid boards need to ask themselves: how many Muslims are we representing or serving?
• Invest and provide viable career options for qualified imams in masjids. This way we have religious leadership at each masjid able to actually represent their congregations and their community.
• Non-profit Muslim American local and national organizations need to do a serious assessment of who their members are or even if they have members they’re representing
• Individuals who self-appoint themselves leaders need to understand their limitations in both skills, expertise and knowledge. They need to know when and when not to speak on behalf of the Muslim community or Islam. Unfortunately on one side of the spectrum we have scholars speaking on current events/issues with little to no knowledge on the subjects and on the other side we have activists and community organizers
• Self-identify if you fit into the 12 categories mentioned above and know if you’re qualified to speak on behalf of the Muslim community. Yes, the media and journalists may ask for a Muslim perspective of an issue or a topic, but you may or may not have that expertise or experience to answer the topic. Know when and when not to speak on behalf of the Muslim community. If you don’t know a topic or an issue it’s okay to defer to other individuals who may be experts—you’re not losing your dignity or losing points lost if you defer to someone else!
• Begin to assess your own individuals who you may categorize as “leaders” and individuals you appreciate, look up to and respect and remember that they are human just like the rest of us—avoid putting anyone on a pedestal no matter how big their platform is, how many lectures they have delivered or how many media appearances they’ve had or social media follower they have
• Pray for our true leaders and for our community who don’t often get the limelight or fanfare and work tirelessly to build communities and attend to the needs of their communities by making huge sacrifices in their personal lives to help others.
• We must begin to be far more critical of our sources of Islamic knowledge and our sources. This is not to say to look at every imam or scholar with suspicion, but don’t get caught up in falling in love with the messenger—focus on the knowledge you’re extracting and appreciate the teacher, but focus on bettering your relationship with Allah via their teaching
• We also must be critical of leadership in our institutions be they masjids, non-profit organizations or educational institutions. Ask the tough questions about financial and operational transparency—ask for quarterly and annual reports, demand accountability and justice if there are instances of injustice. It’s been far too long our institutions have operated in mediocrity, unprofessionalism, and a lack of transparency.

Read more at http://www.patheos.com/blogs/sabrshukr/2017/10/who-is-a-muslim-leader/#cjKGQ0Zle3uVZ7jQ.99

رؤية الله

 

طائفةٌ لا ترى الله ولا ترى ما أعطاهم الله فيشعرون بالوحشة
و يتهمون أنفسهم ببعدهم وعدم شعورهم بالله
وطائفةٌ مستأنسون ؛ غيّبهم ما شاهدوا عما أعطاهم ؛ عندهم كل شئ لكن هم لا يرون أي شئ
هم تشابهوا مع الطائفة الأولى أنهم لا يرون العَطية ، لكن شتان بينهم
فهُم قد أعطاهم الله كل شئ ولكنه لم يشهدهم إلا شيئًا واحدًا وهو الله
أعطاهم كل شئ لكن غيبهم عن كل شئ لئلا ينظروا إلا له هو

كأهل الجنة ؛ أعطاهم كل شئ ؛ما يخطر ولا يخطر على قلوبهم ، وبمجرد أن رأوا الله ، نسوا كل شئ سواه

محمد عوض المنقوش

A beautiful du’a taught by Prophet Muhammad ﷺ to his companions