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Thank
You Allah
Thank
you Allah for blessing us with life
Blessing us with Islam, blessing us with Iman
Thank you Allah for blessing us with, Muhammad Rasul Allah
Everything
in creation praises You (Allah)
Everything in creation worships You (Allah)
Most Merciful One, Lord of the worlds
Thank you Allah, Most Gracious One
Thank
you Allah for blessing us with life
Blessing us with Islam, blessing us with Iman
Thank you Allah for blessing us with, Muhammad Habib Allah
In
joy and sorrow, we praise you Allah, (Allah)
For family and friends we thank you Allah, (Allah)
For the food you give, for the health we have
We raise our hands (to) thank you Allah
Thank
you Allah for blessing us with life
Blessing us with Islam, blessing us with Iman
Thank you Allah for blessing us with, Muhammad Nabi Allah
The
stars that sparkle, the moon at night
The sun that shines, the day so bright
The trees that bow, the birds that sing
Thank you Allah for the gifts you bring
Posted by Sister Bint ul Islam
Moderator of Islam_peace_and_understanding
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That you
worship Allah as if you see Him, for if you don't see Him then
truly He sees you An
ta'budAllaha ka'anaka tarahu, fa'in lam takun tarah fa'inahu
yaraka
What is Ihsan?" Allah's Apostle (salAllahu alayhi wasalam)
replied, "To worship Allah as if you see Him, and if you
cannot achieve this state of devotion then you must consider
that He is seeing you."
The lexical meaning of 'Ihsan' is help, aid, support etc. But,
to understand the Qur'an and Hadith, we have to see what the
Prophet Muhammad (salAllahu alayhi wasalam) has used to define
the same.
In the case of Ihsan our Prophet Muhammad (salAllahu alayhi
wasalam) has said, "It is to worship Allah as if you see
Him, and if you cannot achieve this state then you must
remember that He is seeing you".
So, we can say that Ihsan consists of two parts -- 1. to
worship Allah as if we see Him
2. to worship with the thought that He is seeing us
Ihsan is the highest
state of Islam. It implies the deep attachment, profound love,
genuine faithfulness and sacrifice which make a Muslim
identify himself completely with Islam. It
is impossible to find a word in the English language which can
express, to any fair degree, the real meaning and import of
ihsan. It means to do a thing well, in the best possible
manner; to achiever excellence; to aim at beauty and
prefection; and most importantly, to do it as an inner
compulsion and urge, and not as a consequence of external
prodding and urging. In brief, ihsan is a labour of love, not
merely a duty. This can result only from an inner sense of
presence before Allah and love for Him.
The essence of Taqwah is fear of God which may enable a person
to escape God's anger. The essence of Ihsan is love of God,
which motivates man to try to win God's pleasure.
The difference between the two may be illustrated by the
following example:
Among the employees of
a government may be some who scrupulously discharge the
functions entrusted to them, doing nothing to which one can
take exception, but who are not otherwise committed. Others,
however, may be loyal, devoted and totally committed to the
Government. They do not just carry out the duties that have
been assigned to them but are always zealously concerned to
promote the interests of the Government. They exert themselves
beyond the call of duty, being perpared to sacrifice their
lives, property and children in defence of their country. Any
violation of the law hurts them personally, any sign of
rebellion is enough to arouse them. Far from deliberately
harming the Government they will spare no effort to support
it. More than anything, they want to see their own Government
paramount in the world and their flag high in all corners of
the earth. The
first kind of people are Muttaqin of the Government and the
other its Muhsiniin.
Though the Muttaqin are regarded as good servants, exceptional
honour and reward are reserved for Muhsiniin. though Muttaqin
are valued and trustworthy people, Muhsiniin make up the real
strength of Islam. The task that Islam has to accomplish can
only be carried out by this group.
It is therefore impossible to count these people as Muhsinin
who stand passively by and see the religion of God dominated
by the forces of Kufr, the sanctions of Allah (hudud)
completely ignored and the Divine laws being at best neglected
and at worst overturned: the reign of tyranny and oppression
unleashed on God's earth by God's rebels. Or who see that the
ascendancy of disbelief is not only promoting moral and social
ills in human society, but is also causing the Muslim
community itself to turn from the path of righteousness, and
do nothing.
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