How to be more attractive according to islam

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a520ef86dc_cute-mustlime-couple13Everyone like to be more attractive and try many ways but a few of people find a correct path

Try to Learn everywhere and every time:
A wise man try to know interesting and necessary information about life, future, religion, history, Islam and….So read books, newspaper, magazine and most importantly the holy Quran.

Be independent. Drive your own car and stand on your feet.

Travel (before and after the university). See the world, experience things and learn about other cultures,

The holy Quran said: we did not send [any apostles] before you except as men from among the people of the towns, to whom We revealed. Have they not travelled over the land so that they may observe how was the fate of those who were before them was? And the abode of the Hereafter is surely better for those who are God wary. Do you not exercise your reason?][Holy quran(12:109)[

Improve your fitness: a charming and intelligent man always has fitness. Fitness indicates that the person is healthy. You can choose very easy way to be in shape, so walk everyday about 30 minutes and eat vegetable and fruit.

Be outstanding: you can be highlighted in different ways so follow the behaviors worthy, wear a perfume as Prophet Mohammad (sawa) among the prophet’s patterns of life are chastity , forbearance ,brushing one’s teeth , and using perfume.(Nahjul fasahah)

Be stylish and up to date: always wash and iron your clothes

Control your smile: Do not laugh aloud.

What is the philosophy behind the importance of Self-observance and self-calculation?

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12-13-2011When the Islamic scholars in the field of morality talk about the way to perfection or as the answer to the question that some Muslims who are seeking the moral perfection ask, the scholars reply by recommending two very important advices that are taken from the teachings of Islam, these tow precious and very beneficial advices are called Moraghabah and Mohasabah.

Let’s define them at the beginning.

Moraghabah means self-observance, and to be the observant of our deeds and thoughts, to control ourselves not to disobey Allah.

The second word is Mohasabah which means calculation and in our subject means to look deeply to our deeds once a while and see did we commit any wrong or did we do anything right?

The effects and benefits of these two acts are obvious, because if someone wants to reach to moral perfection, he/she cannot let him/herself to be free from any limitation and just by the wish of perfection or even by talking about that and about the lives of the very pure mystic Muslims, expects to be in the level in which the real mystics are.

Let’s see the root of these two effective advices in our religion.

The holy Quran says in chapter Infitar verses 10-11-12:

وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

كِرَامًا كَاتِبِينَ

يَعْلَمُونَ مَا تَفْعَلُونَ

“Yet over you there are watchers.

Noble scribes,

Who know of all that you do.”

In another verse, verse 18 of chapter Qaf, Allah said:

مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

“Whatever phrase he (human) utters, an observer is present.”

Or in verse 1 from chapter Nisa, Allah said:

إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا

“Allah is ever watching over you”.

Or in verse 14 from chapter Alaq we read:

أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى

“Does he not know that Allah sees?”

And there are a lot of other verses and Narrations that talk about the dominant knowledge of Allah over everything that we do not mention them here.

So till now we understood that we are under the dominant look of Allah, so if we really reach to a level of morality that we feel ourselves in His presence, we do not commit any sin.

The second part of our subject was Mohasabah or calculation of our deeds by ourselves.

There is a Narration from Imam kazim peace be upon him who said:

“The one, who does not calculate his/herself every day, is not among us (among our real followers).” then the Imam describes the way of that by saying:

“If he/she has done a righteous act, he/she asks Allah to give him/her chance to do it more and if he/she has done a sin, asks Allah to forgive him/her.”

There are so benefits in this stage, for example we get aware of our faults and righteous deeds, and we can compensate the wrong deeds and enhance the good deeds. The scholars liken this important calculation of self to a businessman who once a while calculates his business and observes the interests and the shortages and detriments of his business, if he owes to others and has to pay something back, it makes him reminded to try to pay it or he can get aware from the dangers that threaten him and his business or the ways that he can get more legal interests etc.

You know many times we are negligent of our deeds and we might consider ourselves perfect, but at the time of precise calculation especially at the time that this calculation is done soon by soon like at the time of sleeping every night, we get aware of our faults and sins.

There are many verses of the holy Quran and the Narrations which mention that there will be calculation on our deeds on the Day of Judgment, like:

The holy Quran says in chapter Zelzal verses 7-8:

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“Whosoever has done an atom’s weight of good, shall see it.

And whosoever has done an atom’s weight of evil, shall see it”.

In another verse, verse 284, chapter Bagharah, Allah said:

إِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ

“Whether you reveal what is in your hearts or hide it, Allah will bring you to account for it”.

You know that one of the names of the Day of Judgment is the day of calculation.

The holy Prophet of Islam said:

“Calculate yourselves before the day that you will be calculated and weigh yourselves before the day that you will be weighed.”

 

We understand from this Narration, that through Mohasabah, we do somehow the same calculation that the angels of Allah will do on the Day of Judgment.

 

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Source:

Akhlagh.porsemani.ir

What is the philosophy behind Retaliation in Islam?

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courtroomOne of the criminal laws in Islam is the subject of Ghesaas or retaliation. In the dictionary, the Arabic word i.e. ” قصاص” has been translated as this:

“To follow up the trace of something”

And this word in Islamic culture means to follow up the trace of a crime and to retaliate the same crime to the committer of that crime.

The holy Quran talks about it in chapter Bagharah verse 179:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِيْ الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

“O’ owners of minds, for you in retaliation, is life, in order that you be cautious”.

It has been mentioned in the history that the Arab before the emergence of Islam, were fighting with each other and sometimes they were killing tens of the members of a tribe,  just as the retaliation for a person that was killed, but when Islam emerged, this religion described the justly way of retaliation.

Islam forbade those barbaric acts of retaliation and brought it into the court, a place through which, the guilty person can be distinguished and his/her crime can be proved through lawful ways and the amount of crime can be defined and the amount of retaliation can be known.

The holy Quran says about the retaliation in chapter Maaidah verse 45:

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ

“we have written for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds equal retaliation, but whosoever forgoes it as a freewill offering, it will be an expiation for him. Whoever does not judge according to what Allah has sent down, such are wrong doers”.

You know nowadays some people around the world, blame Islam because of having retaliation approved, and they say it is against humanistic bases, but we say as the answer to this blaming and as the philosophy of retaliation:

Imagine a murderer that has murdered several persons, we can leave him and just advise him by some classes or books etc. and the other reaction is to kill and retaliate such a dangerous person, because if we leave him alone and let him be free, after a while he gets more saucy and continues his crimes, there is an interesting poem in Persian in this regard that says:

Being merciful to the wolf which has sharp teeth, it is the cruelty toward the sheep.

And by retaliation of that murderer, it can be a lesson for the others to abstain from committing such a crime.

And we realize from the first mentioned verse in this essay of the Quran (that expresses the retaliation as a means in which there is life), that our aim from retaliation is not just killing a single individual, but rather it is a means for keeping the life of the society members safe. So this rule is not against the humanistic emotions and in fact is it a kind of mercy to the members of the society.

And we say that Islam is a religion in between, and is out of any extreme, so we do not see this religion as the distorted Judaism that says: that just retaliation must be done to the committer of a crime and not  like the distorted Christianity that says: be merciful to all people. We see that in Islam we have been advised to forgive in some cases, for example in the deliberate murdering(not the murdering  which is committed out of mistake) there are three choices for  the family of the murdered, first is to ask from the court to retaliate the murderer, second is to receive blood money instead of retaliation and the third is to forgive without receiving any thing as blood money, but to sum up, we say: in the cases that if we leave the murderer free, it is considered as a way to make him saucy and he may continue to kill others, in this case, retaliation is better, but when the murderer is really regretful and he never wants to continue such a crime, it is better to forgive him and it is something that we can take from the above mentioned discussion.

 

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Source:

Islamquest.net

What is the philosophy behind Friday Prayer?

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friday prayer

One of the kinds of prayer in Islam is Friday prayer, a congregational prayer in which the Muslims gather on Friday and after listening to two sermons, perform two Rak’ats in congregation. This prayer is obligatory at the time of the presence of the infallibles, i.e. the Prophet of Islam and his infallible vicegerents i.e. 12 Imams, but now that is the time of occultation of the twelfth Imam, there is a difference in the decrees of the Maraji(Islamic experts) but most of them do not see it as obligatory, like the time of the presence of the infallibles.

Let’s see what are the philosophies behind such a prayer?

This prayer is a big gathering of the Muslims for a religious program and we can say that it is the biggest gathering after Hajj.

The holy Prophet of Islam said:

“Friday is the Hajj for those who are not able to perform Hajj”.

The imam of Friday prayer, before performing prayer, gives two sermons in which many useful and beneficial subjects are posed, the first sermon is for religious issues and the second is for politics and the events of Islamic society and the world.

So apart from the benefits that we can catch from participating in this prayer, as a worship, (just like every Ibadah and worship that has many benefits like getting close to Allah and growing spiritually, and cleaning the inside and removing the darkness of negligence), we get aware of the events of our society and the political analysis.

In the beginning of both sermons, the subject of Taqwa (which means God-fearing and feeling ourselves in the presence of Allah and observing His obligations and prohibitions) is advised and discussed.

In the first sermon, some of the imams of Friday prayer, present the exegesis of the holy Quran or the exegesis of Nahjol Balagha(which is a book in which the words and sermons and letters of Imam Ali peace be upon him have been compiled) or other beneficial religious subjects.

Through the second sermon, the imam of this prayer, talks about some political or social issues and analyzes them, like the situations of Islamic society and the world or descriptions of happening events or dangers that might threaten the Islamic society etc.

Because this prayer is performed in a place in which many Muslims gather, it is known as a public tribune, so there are different social programs which sometimes are held there, for example some times before starting the sermons of  the imam of prayer, some political individuals have speeches about different social and political issues.

Sometimes before this program or after the prayer, the Muslims participate in some demonstrations like what takes place in the day of Quds in which the Muslims show their protection for the oppressed people of Palestine or other places around the world, so it is another benefit of this important religious gathering.

This gathering can be a means for the unity among Muslims, because you see that in this prayer, the people that might not be present in the congregational prayer during the week, participate in Friday prayer.

Beside this program, you can see some places that are specified and prepared for the financial helps for the needy people in the society or in the other countries.

This gathering adds to the mobility of the Muslims, and it is a way for visiting and getting aware of each other.

So for all of these mentioned benefits, you see that the enemies of Islam are always afraid of this stronghold.

This prayer throughout the Islamic history has been used as a kind of powerful political stronghold for the governments, so we see that in the right governments like the government of the holy Prophet of Islam or Imam Ali peace be upon them, they were using this gathering in the best possible way and the wrong government also were using it, but as a misuse for achieving their wishes.

Sometimes the enemies of Islam design vicious plans against Muslims, but just one Friday prayer, removes and destroys those evil plans, because of the knowledge that Muslims get through this religious program.

In the hope that the twelfth Imam will come and the Friday prayer will be performed behind him.

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Source:Tebyan.net

What is the philosophy behind the importance of Silence in Islam?

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Silence and talking a little has been praised in Islam, of course it does not mean that always being silent is good, for example silence and being indifferent in the time of watching cruelty that is done to the oppressed, or in the time of listening to backbiting is not good, or if our words are good and religious it is better to talk, but we mean that in general it is better not to talk so much.

Imam Ali peace be upon him said:

“The one who talks so much, his/her faults are many, and the one who has many faults, his/her Haya and modesty is few and the one whose Haya and modesty is few, his/her Taqwa and God-fearing is few and the one whose Taqwa is few, his/her heart is dead and the one whose heart is dead, he/she will enter the fire (of Hell).”

The tongue is the easiest and most available thing that almost all people despite of their differences in culture, wealth, etc. have; and its speed of action is more than anything else. So we must be so careful about our tongue, we can liken it to an explosive substance, that in every time it is possible to be exploded.

A lot of sins are committed by tongue, like backbiting, vilification, telling lie, accusing others etc. and on the other hand, a lot of righteous deeds can be done by it, like reciting the holy Quran, performing prayer and the supplications, joining good and forbidding evil, etc.

Sadi, one of the Iranian poets, composed an interesting poem, he said:

There are two things that are the signs of having slight intellect, first is silence at the time in which must talk, and second is talking at the time that must be silent.

But as we said at the beginning, in general and in the cases that talking is not good, it is better to be silent.

Silence is a kind of insurance and guarantee for being safe from committing mistakes and sins.

The wise Loghman said to his son: “O’ my son, it happened to me many times that I got regretful because of talking, but it never happened that I got regretful from being silent.”

It is obvious that usually those who are mostly silent, have more meaningful words than those who are so much talkative.

There is a Narration that says:

If you see someone who talks very few, get near to him/her because he/she sometimes has wise words.

There is a direct connection between the silence and pondering, the one who talks very few, usually is among those who ponder so much, and we mentioned in an independent essay about the benefits and consequences of pondering, so through silence we can obtain the benefits of pondering too.

 

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Sources:

Rasekhoon.net

Roshd.mihanblog.com