Ease Islamic Quotes

In his mercy, He sent the storm itself to make us seek help. And then knowing that we’re likely to get the wrong answer, He gives us a multiple choice exam with only one option to choose from: the correct answer. The hardship itself is ease. By taking away all other hand-holds, all other multiple choice options, He has made the test simple. It’s never easy to stand when the storm hits. And that’s exactly the point. By sending the wind, He brings us to our knees: the perfect position to pray

A third group of people see the highest felicity in the abundance of property and the extension of ease. After all, property is an instrument to achieve the object of appetite. Through it, the human being attains the ability to achieve wishes. Hence, these people aspire to gather property; to increase estates, land, valuable horses, cattle, and farmland, and to hoard dinars in the earth. Hence, you will see one of them striving throughout life --- embarking on great dangers in the deserts, on journeys, and in the oceans to gather possessions with which he is niggardly toward himself, to say nothing of others. These are the ones meant by the words of The Prophet: "The slave of the dirham is miserable: the slave of the dinar is miserable." What darkness is greater than that which deceives the human being? Gold and silver are two stones that are not desired in themselves. When wishes are not achieved through them and they are not spent, then they are just like pebbles, and pebbles are just like them.

Can I aske forgiveness for someone else, someone whose already dead? Yes, you can. Of course you can. And you can give charity in their name and you can recite the Qur'an for their sake. All these things will reach them, your prayers will ease the hardship and loneliness of their grave or it will reach them in bright, beautiful gifts. Gifts to unwrap and enjoy and they will know that this gift is from you.

Telling the truth is not easy, and false accusations can be made with great ease.

I die, and yet not dies in me The ardour of my love for Thee, Nor hath Thy Love, my only goal, Assuaged the fever of my soul. To Thee alone my spirit cries; In Thee my whole ambition lies, And still Thy Wealth is far above The poverty of my small love. I turn to Thee in my request, And seek in Thee my final rest; To Thee my loud lament is brought, Thou dwellest in my secret thought. However long my sickness be, This wearisome infirmity, Never to men will I declare The burden Thou has made me bear. To Thee alone is manifest The heavy labour of my breast, Else never kin nor neighbors know The brimming measure of my woe. A fever burns below my heart And ravages my every part; It hath destroyed my strength and stay, And smouldered all my soul away. Guidest Thou not upon the road The rider wearied by his load, Delivering from the steeps of death The traveller as he wandereth? Didst Thou not light a beacon too For them that found the Guidance true But carried not within their hand The faintest glimmer of its brand? O then to me Thy Favour give That, so attended, I may live, And overwhelm with ease from Thee The rigor of my poverty.

As I had studied the poetry of Rumi, Jami, Nizami, Hafiz and Amir Khusrau, with some difficulty in the original Persian, and with some ease in various English translations, I realised that Nanak had absorbed the ethos of Islamic poetical mysticism, inherited the belief in ecstasy of union of Baba Farid, Nizam-ud-Din Aulia and Kabir. Of

Galileo held the truths he had discovered to be of very great significance, but as soon as they endangered his life he recanted with the greatest of ease. He felt that whether the earth or the sun revolved around each other was not worth his life. He may also have felt that it was more important for him to live and work so that his students could spread the truth.

As the Prajna-paramita Sutras (Sermons on the Perfection of Wisdom), which were compiled at the end of the first century BCE, explain, the bodhisattvas do not wish to attain their own private nirvana. On the contrary, they have surveyed the highly painful world of being, and yet desirous of winning supreme enlightenment, they do not tremble at birth-and-death. They have set out for the benefit of the world, for the ease of the world, out of pity for the world. They have resolved: “We will become a shelter for the world, the world’s place of rest, the final relief of the world, islands of the world, lights of the world, the guides of the world’s means of salvation.

Allah (glorified is He) tells us in a very profound ayah (verse): “Verily with hardship comes ease.” (Qur’an, 94:5). Growing up I think I understood this ayah wrongly. I used to think it meant: after hardship comes ease. In other words, I thought life was made up of good times and bad times. After the bad times, come the good times. I thought this as if life was either all good or all bad. But that is not what the ayah is saying. The ayah is saying WITH hardship comes ease. The ease is at the same time as the hardship. This means that nothing in this life is ever all bad (or all good). In every bad situation we’re in, there is always something to be grateful for. With hardship, Allah also gives us the strength and patience to bear it.

In Jainism we find only one system of metaphysics, but in Buddhism many. And when Buddhism disappeared, it was not due to any violent religious conflicts within the Indian religious tradition, but in part to the invasion of Islam, and in part to the gradual development of its own doctrines towards the Upaniṣadic ones, and to the ease with which the developed doctrines could be assimilated and adopted by the philosophies based upon the Upaniṣads. Buddhism never attempted to formulate its own codes of social conduct, allowed the castes to continue as such, and, confining itself to the monasteries, sought only to teach spiritual doctrines and discipline. To be sure, it did not allow caste distinctions within monasteries, and like Jainism, established nunneries for women ascetics.

But his friend and colleague the Egyptian scholar Muhammad Abdu (1849–1905) was a deeper and more measured thinker. He believed that education and not revolution was the answer. Abdu had been devastated by the British occupation of Egypt, but he loved Europe, felt quite at ease with Europeans and was widely read in Western science and philosophy. He greatly respected the political, legal and educational institutions of the modern West, but did not believe that they could be transplanted wholesale in a deeply religious country, such as Egypt, where modernization had been too rapid and had perforce excluded the vast mass of the people. It was essential to graft modern legal and constitutional innovations on to traditional Islamic ideas that the people could understand; a society in which people cannot understand the law becomes in effect a country without law.

Archaism, in the linguistic order, is not, in any event, synonymous with simplicity of structure, very much to the contrary. Languages generally grow poorer with the passing oftime by gradually losing the richness of their vocabulary, the ease with which they can diversify various aspects of one and the same idea, and their power of synthesis, which is the ability to express many things with few words. In order to make up for this impoverishment, modern languages have become more complicated on the rhetorical level; while perhaps gaining in surface precision, they have not done as as regards content. Language historians are astonished by the fact that Arabic was able to retain a morphology attested to as early as the Code of Hammurabi, for the nineteenth to the eighteenth century before the Christian era, and to retain a phonetic system which preserves, with the exception of a single sound, the extremly rich sound-range disclosed by the most ancient Semitic alphabets discovered, [...]

International politics is not unlike the jungle: smaller and weaker animals require acute intelligence, sensitive antennae, and nimbleness of footing to assure their own self-preservation; the strong—such as elephants—need pay less attention to ambient conditions and can often do as they wish, and others will get out of the way. Power also brings a certain arrogance: the belief that we can control the situation, we are in charge, we can persuade or intimidate with ease—or so we think.

In chemistry, Muslim scientists carried out perfume distillation, glass making, minting of coins and grouping chemicals based on chemical characteristics, which later on led to the modern periodic tables. In 780, Jabir ibn Hayyan, a Muslim chemist who is considered by many to be the father of chemistry, introduced the experimental scientific method for chemistry, as well as laboratory apparatus such as the alembic, still and retort, and chemical processes such as sublimation, distillation, liquefaction, crystallisation, and filtration. Ibn Hayyan also identified many substances including sulphuric and nitric acids. Al-Jazari developed mechanical devices like watermills and water wheels to ease water management.

The qualities of Allah can be generally categorized as either a Jamal or Jalal quality. Jamal, or Allah’s qualities of beauty, most often correspond to the ease that comes from His blessings. Jalal, or Allah’s qualities of majesty, relate to the difficulty and pain we experience as Allah purifies and polishes the mirror of our hearts. Although many people struggle with the Jalal faces of God, they are necessary on the path of spiritual progress. Just

Ramadan, the faithful are known to block streets, driveways, and fire-hydrants with their parked cars, and trample across neighborhood yards while approaching the mosque on foot. If, as apologists maintain, jihad really is the internal struggle to become a better person, one wonders why manners seem to degrade as Muslim numbers increase. But wait—if jihad is actually about struggling to implement sharia as the necessary precondition to Islamicizing a society, it all makes perfect sense. The overflow parking situation became intolerable in Falls Church, and to ease it somewhat, neighboring churches offered the use of their lots in an overture of Christian charity. Predictably, Abdul-Malik accepted the ecumenical gesture as a concession. “If Islam really catches on in the area,” he smirked to Sperry, “maybe the neighborhood churches will come over lock, stock, and barrel, and we can all share our parking lots.”8 Islamists are happy to expand Islam’s American enclaves one

However, while Western principles were the major source of inspiration for Hatt- I Serif of Gulhane, the document itself made a notable effort to place the reforms in the context of the Ottomans Islamic heritage. In fact, it started by placing the Islamic law (Sharia or Şeriat) as a central source of inspiration, and alleging that the Empire’s decline was due to its lack of observance of the Şeriat: “All the world knows that since the first days of the Ottoman State, the lofty principles of the Qu’ran and the rules of the Şeriat were always perfectly observed. Our mighty Sultanate reached the highest degree of strength and power, and all its subjects [the highest degree] of ease and prosperity. But in the last one hundred and fifty years, because of a succession of difficulties and diverse causes, the sacred Şeriat was not obeyed nor were the beneficent regulations followed; consequently, the former strength and prosperity have changed into weakness and poverty. It is evident that countries not governed by the laws of the Şeriat cannot survive.”[6]

Faced with the choice of clinging to a Tibetan past or a future in Kashmir, the Khaches who have lived most of their lives in Kashmir have chosen to marry Kashmiris to ease the lives of their children, and they have pressed to be accepted by Kashmiris.