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للوجه 50 ج، حمام مغربى 150 ج، تنظيف الحواجب و الشارب 25 ج، واكس أرم و أند أرم
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    Allah is Beautiful & Loves Beauty 2024

    From ‘Abdullaah Ibn Mas’ood (radiyallaahu ‘anhu) who said that the Prophet (sallallaahu ‘alayhi wa sallam) said, "No one will enter Paradise who has an atom’s weight of pride in his heart."A man said, "What if a man likes his clothes to look good and his shoes to look good?" He said, "Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people." [1] ……


    Ibnul-Qayyim (d.751H) – may Allah bless him- said, commenting upon this hadeeth: ”The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: "Allaah is good and only accepts that which is good." [2] In Sunanut-Tirmidhee it says: "Allaah loves to see the effects of His blessing on His slave.” [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet
    (sallallaahu ‘alayhi wa sallam) saw me wearing old, tattered clothes, and asked me, "Do you have any wealth?" I said, "Yes." He said, "What kind of wealth?" I said, "All that Allaah has given me of camels and sheep." He said, "Then show the generous blessings that He has given you." [4] Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says:

    "O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better." [Sooratul-A’raaf 7:26]

    And He says, speaking of the people of Paradise:

    ".and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient." [Sooratul-Insaan 76:11-12]

    Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful. these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.

    The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites):

    "And when you look at them, their bodies please you." [Sooratul-Munaafiqoon 63:4]

    "And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?" [Soorah Maryam 19:54]

    In Saheeh Muslim it is reported that the Prophet (sallallaahu ‘alayhi wa sallam) said: "Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds." [5]

    According to another hadeeth: "Shabbiness is part of faith." [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.

    In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfil His commands, such as when the Prophet
    (sallallaahu ‘alayhi wa sallam) made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfil some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).

    The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.” [7]

    Footnotes:

    [1] Related by Muslim (no. 131)
    [2] Related by Muslim (no. 1686)
    [3] Hasan Saheeh: Related by at-Tirmidhee (no. 2963), who said it was hasan saheeh.
    [4] Saheeh: Related by Ahmad (no. 15323), at-Tirmidhee (no. 1929) and an-Nisaa’ee (no. 5128)
    [5] Related by Muslim (no. 1356)
    [6] Saheeh: Related by Ibn Maajah (no. 4108), Aboo Dawood (no. 3630)
    [7] al-Fawaa’id (1/185) By the Exemplary Scholar, Ibnul-Qayyim al-Jawziyyah (d.751H

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          The Beauty and Eloquence of the Quran 2024

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          The first audiences of the Quran were the desert-dwellers of
          Arabia, who were proud of their language skills. Their material possessions were meager, but their language was far in advance of their culture. They earned their livelihood by trading and took many trips abroad to buy and sell goods. Their long journeys across the desert provided them the time to ponder about nature, and the order of the nature of things. They were very meticulous in their choice of words, and very specific in their speech. They adored oratory and diction, and effective communication. They were skillful in the articulation of finer thoughts, and quite adroit in their expression of ideas. Words were their wares, and eloquence was their fetish and forte. Communicating finer thoughts in the finest form was their obsession. Composing poetry and prose was their passion. They vied each other in their ability to be fluent and eloquent. They produced elegant literature of high quality, even though the subjects they chose were mostly petty and profane. They squandered their skills in embellishing the tales of their tryst, their amorous exploits and adventures, the exaggerated and boastful accounts of their valor in warfare, and the virtues of their wine and women. Their written literature was scanty, but they had a prolific memory and committed thousands of quotes, anecdotes and poems to memory. Their literature was passed along to subsequent generations by oral traditions. So proud were they of their diction and eloquence that they declared themselves to be the masters of the language, and others to be deprived of the faculty of speech. Compared to theirs, other languages were merely the crude communications of inarticulate mute men. They referred to all non-Arabs as ‘Ajums’, those suffering from a speech impediment.
          الونشريس
          When the Arabs first heard the Quran, they were awe-struck by its eloquence and listened in amazement. Never before in their life had they heard such a stunning and stately sermon. Their instincts convinced them that such a noble and impressive discourse could only be a divine diction, not a human creation. It was far more sublime and solemn than all their literature put together. The Quran proclaimed that it was not a man-made composition, and challenged its audience to present any composition that matches its style and elegance. It declared that humans would fail to produce a single composition to match its caliber, even if they joined hands and converged and coordinated their efforts. It threw the gauntlet,
          الونشريس
          “And if you are in doubt about what We have sent down upon Our slave [Muhammad], then produce a Surah the like thereof and call upon your witnesses other than Allah, if you should be truthful.” (Quran 2:23)

          The expert composers of Arabia heard the dare, but could not come up with an answer. Compared to the Quran their literary endeavors appeared clumsy and childish. They felt like they were inexperienced novices. The distinguished and prolific poets seemed immature. The enthusiastic orators found themselves at a loss for words. They were humbled and humiliated by the words of the Quran. The masters of the Arabic language failed to find any flaw or lapse in the language of the Quran. They acknowledged defeat and expressed their inability to match it. Many were so mesmerized by its message that they embraced Islam right there and then. The internal evidence of the Quran is enough to dispel doubts. When one reads it, it becomes clear that no man could have written it.
          الونشريس
          Man is the subject of the Quran. It narrates the story of man as an integral whole, and it describes all the stages of man’s journey to his ultimate destination– birth, life, death, resurrection, the judgment of his deeds and depending upon the judgment, heaven or hell. In this temporal and physical world, the observation and experience of man is restricted to his birth, the trials and tribulations of his life and his death. His five senses do not enable him to perceive an existence beyond the confines of this physical world. The eyes do not see light emanating from the other world, and the ears do not detect sounds from the other side. The hands cannot feel, the nose cannot smell, and the tongue cannot taste anything that is not of this world. The mind therefore fails to perceive the presence of the world beyond.
          الونشريس
          The great beyond lies past the borders of death. Resurrection, the judgment of deeds, and heaven and hell are events scheduled to take place there. Fluently and poignantly, and with an aura of confidence, the Quran describes these events in detail. It narrates with the knowledge of certainty. It discusses the events of the other world with the same ease and eloquence as the events of this world. Ever since it was first revealed its diction and eloquence remain unsurpassed, not only in Arabic but also in all languages of the world. The challenge still stands. Man will never be able to match its literary quality.

            الونشريس
            Poetry owes its lure and luster to lies and fiction. The poet lets his imagination run wild, and roams about unbridled beyond the realm of reality. The more he indulges his imagination, the prettier is his poem. The further he flies into the land of fancy, the more fanciful and fabulous is his fiction. Truth is an early casualty of his excursion into the land of fantasy. Phrases are his toys and fiction is his field of play. Words are his tools, and his workshop is the beauty parlor, where simple becomes sensual and sensational, and plain facts are dressed up to appear pretty and presentable. Beautiful and befitting words are his profession, and he aims to spark and kindle the imagination of his audience. He plans to plunge his listeners into an arena of illusion, the unreal and ethereal world.

            Exaggeration is the specialty of the poet, his special calling. Even a simple simile for a poet is a flight of fancy. He stretches the truth to a fault, till it becomes a lie. With a little embellishment, he turns a bland event into a tantalizing tale. If the truth is not to his liking, he proceeds to dilute the effect of the fact. If the fact does not fit his fancy, he mixes it with a lavish measure of myth, and throws the fact out of focus. With words, he can knit a shield to deflect the fact. Thus, he trivializes the truth. He will twist and turn the words, and tug at the truth till it yields the meaning he desires. He covers the truth with layers of interpretations, until the truth becomes a stranger. With deft use of words, he can baptize a fiction as well as fictionalize a fact. He circulates lies by wrapping them with layers of known and irrefutable facts. He lends credence and respect to baseless assumptions by surrounding them with respected facts. Falsehood thus becomes fortified. Poetic text is the priority of a poet and his talent consists of fanciful phrases, not truth. Poetry pleases the aesthetic and tickles the intellect, but truth it is not. About the poets, the Quran says:

            "And the poets – [only] the deviators follow them; Do you not see that in every valley they roam And that they say what they do not do?ˮ (Quran 26: 224-226)
            الونشريس

            "And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is a message and a clear Qur’an.ˮ (Quran 36: 69)

            [That] indeed, the Qur’an is the word of a noble Messenger. And it is not the word of a poet; little do you believe. Nor the word of a soothsayer; little do you remember. [It is] a revelation from the Lord of the worlds. (Quran 69: 40-43)

            The difference between it and the work of the poets, writers and philosophers is not only that of degree or quality, but also that of character and class. It did not stoop down to the earthy model of distortion and dishonesty. Rather, it aggrandized and sanitized the standards of literature, and introduced it to a new height. It imposed a tougher requirement for literary standard and demanded absolute honesty and accuracy. It refused to espouse fiction and the art of fictionalizing facts, and spurned exaggeration. It did not win by using the ways and means of the other literary works.
            الونشريس
            The literary giants know the rules of grammar and diction. Yet, they cannot comply with the rule laid down by the Quran. They are handicapped because their expertise is of no avail without falsehood and fiction. If exaggeration was to be edited out of their work, they would not be left with much of their work. They cannot imagine poetry without a degree of lies and embellishment. Thus the Quran unfettered the facts and liberated the truth from the clutches of its captors – the poets, the writers and the philosophers of the past, present and the future. It exposed their craftiness. When it comes to matters pertaining to this world, they do know the facts but do not always choose to be honest and accurate. However, when it comes to matters past the grave, they are actually the charlatans relying on guesses and conjectures.

            And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do. (Quran 10: 36)

            "And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.ˮ (Quran 6: 116)
            الونشريس
            The Quran defied the accepted norms of literature and achieved eloquence and eminence without resorting to exaggeration of any sort. Because of that, every literary classic created in any period of history and in any language of the world, would fall in a class lower than that of the Quran. It has a unique character all its own. It lays down facts plainly, and meticulously adheres to accurate narration. Even when it quotes a parable, the comparison is never misleading and it does not twist or bend the truth. The words and phrases it uses bring out the unadulterated truth. It is sworn to tell nothing but the truth. Precision is its priority, and all of its text can be accepted literally. Scientific treatise should be that exact. Its adherence to accuracy when it comes to matters pertaining to this world infuses faith and confidence into its believers. They become convinced that the events scheduled to occur beyond death are also depicted with the same accuracy and precision, and without exaggeration. The reason the Quran has remained matchless in substance and style is because it is the absolute truth. About itself, it says:

            "These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers. ˮ (Quran 2:252)

            He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel. (Quran 3:3)
            الونشريس
            "Alif, Lam, Meem, Ra. These are the verses of the Book; and what has been revealed to you from your Lord is the truth, but most of the people do not believe.ˮ (Quran 13:1)

            جزيتى خيررا

            بارك الله فيكى

            جزانا واياكي الجنة

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