Guidance Islamic Quotes

He(Prophet Muhammad) laid the foundation of a universal government. His law was one for all. Equal justice and love for everyone.

From my insufficiency to my perfection, and from my deviation to my equilibrium From my sublimity to my beauty, and from my splendor to my majesty From my scattering to my gathering, and from my rejection to my communion From my baseness to my preciousness, and from my stones to my pearls From my rising to my setting, and from my days to my nights From my luminosity to my darkness, and from my guidance to my straying From my perigee to my apogee, and from the base of my lance to its tip From my waxing to my waning, and from the void of my moon to its crescent From my pursuit to my flight, and from my steed to my gazelle From my breeze to my boughs, and from my boughs to my shade From my shade to my delight, and from my delight to my torment From my torment to my likeness, and from my likeness to my impossibility From my impossibility to my validity, and from my validity to my deficiency. I am no one in existence but myself,

Praise belongs to God who appointed among those roads His month, the month of Ramadan, the month of fasting, the month of submission, the month of purity, the month of putting to test, the month of standing in prayer, in which the Quran was sent down as guidance to the people, and as clear signs of the Guidance and the Separator.

God is Love but He also is the Lawgiver

REMEMBER: No matter what happens in your life, if it turns you towards Allah, it is a blessing. Whether Allah is testing you to strengthen you or holding you accountable for a sin you may have committed, the response is the same: turn to Allah and ask for His help and guidance.

Oh Allah, open my heart to receive the light of Your guidance and all-encompassing love. My Lord, guide me to the inner truths of my own being and help me to walk the spiritual path with gratitude and humility.

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.

A journey to the depths of the mind involves great personal risks because we may not be able to endure what we find there. That is why all religions have insisted that the mystical journey can only be undertaken under the guidance of an expert, who can monitor the experience, guide the novice past the perilous places and make sure that he is not exceeding his strength, like poor Ben Azzai, who died, and Ben Zoma, who went mad. All mystics stress the need for intelligence and mental stability.

SGT Steven C. Ganczewski, a Ranger in editor Chuck Holton's unit, had been asked by a high-school guidance counselor why a young man with his "potential" would join the Army. "Someone with his potential"--as if selfless service, even to the point of giving one's life for a cause greater than any one of us--is somehow beneath one's "potential." Thankfully, Patrick Henry and George Washington didn't feel that way in 1775.

In the name of God, with the help of God I liked to clarify little bit regarding those Ayahs in the beginning of some Swras in the holy Quran which they are 29 Swras, these Ayas are as follows: {الم ,Swra Al-Baqara, Al-Imran, Al- Ankabwt, Al-Rom, Lukman, Al-Sajda} {المص ,Swra Al-Aaraf} {الر ,Swra Younis, Hud, Yousif, Ibrahim, Al-Hijr} {الر, Swra Al- Raied} {کهیعص, Swra Maryam} {طه, Swra Taha} {طسم, Swra Al-Shuaraa, Al-Qasas} {،طس Swra Al-Naml} {یس, Swra Yasin} {ص Swra Sad} {حم, Swra Ghafir, Fwsilat,Al- Zakhraf, Al-Dwkhan, Al-Jathya, Al-Ahqaf} { حمعسق, Swra Shwra} { ق, Swra Qaf} { ن, Swra Al-Qalam} Dear brothers and sisters if these Ayahs are clarified they will take years. With the assistance of God I would clarify one of the clarifications the letters of the Arabic alphabetical Abjadyah are 28 letters 14 letters are brightness {النورانیة} and 14 letters are darkness {الظلمانیة} the brightness letters are: { ا ح ر س ص ط ع ق ك ل م ن ‌ه ي} the rest of letters are darkness the clarification of these Ayahs In most Swras the God says these Ayahs as oaths and endless sacred God refer to these letters saying these are the holy Quran these are the miracles of Quran , the holy Quran is the light and guidance in the holy Quran lightness is above darkness go and discover the Quran more than the three fourths 3/4 of Quran consist on brightness letters. These Ayahs are the key of supplication, if someone attained the key of God’s door, easily will get close to God’s throne. The letters of Arabic alphabetical Abjadyah as follows: أ ب ج د هـ و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ Clarified by Kamaran Ihsan Salih on 09/06/2027

Refering to the domain of knowledge, adab means an intellectual discipline (ketertiban budi) which recognizes and acknowledges the hierarchy of knowledge based on the criteria of degrees of perfection (keluhuran) and priority (keutamaan) such that the ones that are based on revelation are recognized and acknowledged as more perfect and of a higher priority than those based on the intellect; those that are fard 'ayn are above fard kifayah; those that provide guidance (hidayah) to life are more superior to those that are practically useful (kegunaan amali). Adab towards knowledge would result in the proper and correct ways of learning and applying different sciences.

This unstable character of man, this going from one extreme to the other, arising as it does out of his narrow vision and petty mind, reveals certain basic moral tensions within which human conduct must function if it is to be stable and fruitful. These contradictory extremes are, therefore, not so much a "problem" to be resolved by theological thought as tensions to be "lived with" if man is to be truly "religious," i.e., a servant of God. Thus, utter powerlessness and "being the measure for all things," hopelessness and pride, determinism and "freedom," absolute knowledge and pure ignorance—in sum, an utterly "negative self-feeling" and a "feeling of omnipotence"—are extremes that constitute natural tensions for proper human conduct. It is the "God-given" framework for human action. Since its primary aim is to maximize moral energy, the Qur’ān—which claims to be "guidance for mankind"—regards it as absolutely essential that man not violate the balance of opposing tensions. The most interesting and the most important fact of moral life is that violating this balance in any direction produces a "Satanic condition" which in its moral effects is exactly the same: moral nihilism. Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality.

What I meant was that in the old days, it was the Holy Ghost, le saint esprit in French, in whom the Christians believed, claiming that it provided guidance and protection for the Church and Christian life. Now, they have taken out le saint esprit and they have put in its place instead l’esprit du temps, the spirit of the times, which in a sense is now our master. We are in a deep sense slaves to this ‘‘spirit.’’ We have absolutized time, although this is philosophically absurd, and now we search how we should accommodate ourselves and even our religion to this way of thinking. I am totally opposed to this point of view, and I have stood like a firm tree against a storm during over fifty years of writing on this sub- ject. I have stood for the principle that it is we who must make the times in accordance with our sacred traditions.

Learn! For learning is an adornment for one who possesses it, a virtue and a prelude to every praiseworthy action. Profit each day by increasing [your] learning, and swimming in the seas of beneficial knowledge. Give yourself up to the study of jurisprudence, for the knowledge of jurisprudence is the best guide to piety and the fear of God, and it is the straightest path to the ultimate goal. It is the milestone leading to the ways of proper guidance; it is the fortress that saves [one] from all hardships. Indeed, one godly person versed in jurisprudence is more powerful against Satan than a thousand [ordinary] worshipers.

America today is not the same nation as when you were born. Depending on your age, if you were born in America, your home nation was a significantly different land than it is today:   ·                    America didn’t allow aborting babies in the womb; ·                     Same sex marriage was not only illegal, no one ever talked about it, or even seriously considered the possibility; (“The speed and breadth of change (in the gay movement) has just been breathtaking.”, New York Times, June 21, 2009) ·                    Mass media was clean and non-offensive. Think of The I Love Lucy Show or The Walton Family, compared with what is aired today; ·                    The United States government did not take $500 million dollars every year from the taxpayers and give it to Planned Parenthood, the nation’s largest abortion provider. ·                    Videogames that glorify violence, cop killing and allow gamesters who have bought millions of copies, to have virtual sex with women before killing them, did not exist. ·                    Americans’ tax dollars did not fund Title X grants to Planned Parenthood who fund a website which features videos that show a “creepy guidance counselor who gives advice to teens on how to have (safe) sex and depict teens engaged in sex.” ·                    Americans didn’t owe $483,000 per household for unfunded retirement and health care obligations (Peter G. Peterson Foundation). ·                    The phrase “sound as a dollar” meant something. ·                    The Federal government’s debt was manageable.            American Christian missionaries who have been abroad for relatively short times say they find it hard to believe how far this nation has declined morally since they were last in the country. In just a two week period, not long ago, these events all occurred: the Iowa Supreme Court declared that same sex marriage was legal in the State; the President on a foreign tour declared that “we do not consider ourselves a Christian nation…” and a day later bowed before the King of the nation that supplied most of the 9/11 terrorists; Vermont became the first State to authorize same sex marriage by legislative action, as opposed to judicial dictate; the CEO of General Motors was fired by the federal government; an American ship was boarded and its crew captured by pirates for the first time in over 200 years; and a major Christian leader/author apologized on Larry King Live for supporting California’s Proposition 8 in defense of traditional marriage, reversing his earlier position. The pace of societal change is rapidly accelerating.

Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide.

The believers are described as people whose hearts are alive and full of light, while the scoffers are in darkness: Is one who was dead and then We revived [with faith] and made for him a light by which to walk among the people like one who is in darkness from which he cannot exit? (QURAN, 6:122). According to commentators of the Quran, the one who was dead refers to having a dead heart, which God revived with the light of guidance that one may walk straight and honorably among human beings. Also, the prophet Muhammad said, “The difference between the one who remembers God and one who does not is like the difference between the living and the dead.” In essence, the believer is someone whose heart is alive, while the disbeliever is someone whose heart is spiritually dead.

First of all, I've always maintained that we can never truly change people. Even in the Islamic belief, hidayah or guidance comes only from God. We do our part to educate, to inform, to encourage, but the end result is surrendered entirely for God to decide.

Hearts bear guidance and knowledge according to their capacity in a similar manner to the flow of water when it comes in contact with earth and runs over it; it picks up scum and foam.

Yet even for al-Ghazzali the law is the indispensable beginning; and when completely internalized, the law also becomes an integral part of the end toward which the spiritual quest is directed. Ghazzali writes: "Know that the beginning of guidance is outward piety and the end of guidance is inward piety.

Endure the trials from our Lord with patience and obedience. Realize that our All-Powerful Creator made us in order to test us. Affirm that the trial could never have been avoided. Keep in mind that all our statements and actions are being recorded. Plead to Allah for the relief of burdens and recovery from losses. Continue to worship Him alone, without partners.

Indeed this is a fitnah. It was not just 10, 20, or 50 years, or even 100 years. 200 years went by, 300, 400, 500, to a complete 1000 years, save 50. Then, finally came the way out from Allah, the Mighty and Majestic.

Hasan al-Banna, a school teacher and deeply pious Muslim, took to preaching in local mosques and coffee shops. In 1928, as he recounted, a half dozen workers sought him out to complain of the “humiliation and restriction” imposed by the canal company, of their being “mere hirelings belonging to the foreigners.” They asked him to provide the guidance of Islam. “We are brothers in the service of Islam,” Banna replied. “Hence, we are the ‘Muslim Brothers.’” This new society, he said, would rescue Muslims who had “been assailed” by “imperialist aggression” and “exploitation” and by forces that “destroy their religious beliefs.” “The answer is Islam,” he said, “an all-embracing concept which regulates every aspect of life.” The ultimate ambition was the reestablishment of the caliphate that would lead to “dominion over the world.

I’m a historian. I’m opposed to the destruction of documents, and I would love to see religious scholars have more information to ponder the exceptional life of Jesus Christ.” “You’re arguing both sides of my question.” “Am I? The Bible represents a fundamental guidepost for millions of people on the planet, in much the same way the Koran, Torah, and Pali Canon offer guidance to people of other religions. If you and I could dig up documentation that contradicted the holy stories of Islamic belief, Judaic belief, Buddhist belief, pagan belief, should we do that? Should we wave a flag and tell the Buddhists that we have proof the Buddha did not come from a lotus blossom? Or that Jesus was not born of a literal virgin birth? Those who truly understand their faiths understand the stories are metaphorical.” Sophie looked skeptical. “My friends who are devout Christians definitely believe that Christ literally walked on water, literally turned water into wine, and was born of a literal virgin birth.” “My point exactly,” Langdon said. “Religious allegory has become a part of the fabric of reality. And living in that reality helps millions of people cope and be better people.” “But it appears their reality is false.” Langdon chuckled. “No more false than that of a mathematical cryptographer who believes in the imaginary number ‘i’ because it helps her break codes.

The Sufi Way is to follow the model provided by the Prophet‘s representatives on earth, the saints, who are the shaykhs or the spiritual masters. Once having entered the Way, the disciple begins to undergo a process of inward transformation. If he is among those destined to reach spiritual perfection, he will climb the ascending rungs of a ladder stretching to heaven and beyond; the alchemy of the Way will transmute the base copper of his substance into pure and noble gold. The Truth or „attainment to God“ is not a simple, one-step process. It can be said that this third dimension of Sufi teaching deals with all the inner experiences undergone by the traveler on his journey. It concerns all the „virtues“ (akhlaq) the Sufi must acquire, in keeping with the Prophet‘s saying, „Assume the virtues of God!“ If acquiring virtues means „attaining to God,“ this is because they do not belong to man. The discipline of the Way coupled with God‘s grace and guidance results in a process of purification whereby the veil of human nature is gradually removed from the mirror of the primordial human substance, made in the image of God, or, in the Prophet‘s words, „upon the Form of the All-Merciful.“ Any perfection achieved by man is God‘s perfection reflected within him. (p. 11-12)

To complement our internal urge to believe in a Creator, we are also provided guidance external to us. Allah has introduced Himself through His books and messengers (pbut). Qur’an, the last divine book in presenting the basic premise of Islam focuses our attention on some aspects of nature. Modern science instead of undermining faith has actually found nothing inconsistent about these statements with established facts of science.

Conscience is a powerful source to guide towards the straight path. Having knowledge of the right path, what will encourage righteous actions? What makes conscience functioning? Religion is not just a source of information to know right and wrong. Religion gives a worldview that explains the purpose of life. The objective of religious guidance is submission to Allah alone and ethical purification of one’s actions. This belief should be reflected in one’s duties to the Creator and the environment which includes other humans and animals of present and future generations. Belief in divine appraisal can limit mischief of those in authority, can motivate selfless behaviour and is a source of contentment for those with unfair lives and deaths since every small act of goodness and evil would be subject to deterministic rewards in the life hereafter.

an affirmation that the Qur’an is guidance for those who fear God.1 In stating that the Qur’an is guidance, Chapter 2 is thus linked with The Opening, which concludes with a request for guidance (vv. 5-6). The body of the Qur’an opens with a response (note al-Zarkashi: “It is as if, when people asked to be shown the way, the answer came: ‘here is the guidance you sought: it is the Qur’an

the Efficacy of Dua for Gay Problem Solution In the realm of spirituality, Dua stands as a powerful practice, offering solace and guidance to individuals facing various challenges in life. For those navigating issues related to their sexual orientation, Dua for gay problem solution serves as a beacon of hope and resilience, providing a path towards inner peace and acceptance. Unveiling the Significance of Dua Dua, deeply rooted in Islamic tradition, refers to the act of supplication and invocation, wherein individuals earnestly beseech the divine for guidance, blessings, and solutions to their tribulations. It embodies a profound connection between the believer and the Almighty, fostering a sense of spiritual communion and trust in divine intervention. Embracing Faith and Surrender At the core of Dua for gay problem solution lies unwavering faith and surrender to the divine will. Through heartfelt prayers and supplications, individuals relinquish their fears and anxieties, entrusting their struggles to the infinite wisdom and compassion of the Almighty. Cultivating Compassion and Understanding In the practice of Dua, compassion and understanding form the cornerstone of spiritual growth and enlightenment. Regardless of one's sexual orientation or identity, every individual is embraced with unconditional love and empathy, fostering a community founded on acceptance and mutual respect. Navigating Challenges with Spiritual Resilience For individuals grappling with issues related to their sexual orientation, Dua offers a sanctuary of strength and resilience. Through sincere prayers and supplications, one can find solace in the divine presence, gaining clarity, courage, and fortitude to confront societal prejudices and personal struggles. Cultivating Inner Peace and Self-Acceptance Central to Dua for gay problem solution is the cultivation of inner peace and self-acceptance. By aligning one's intentions with the divine will, individuals can embrace their authentic selves with confidence and dignity, transcending external judgments and societal pressures. Seeking Divine Guidance and Comfort In moments of doubt and adversity, Dua serves as a conduit for divine guidance and comfort. Through fervent prayers and supplications, one can seek solace in the knowledge that the Almighty is ever-present, offering support and guidance along life's winding journey. Embracing Love, Respect, and Unity At its essence, Dua for gay problem solution embodies the universal values of love, respect, and unity. By fostering an environment of inclusivity and compassion, individuals can celebrate the diversity of human experience, transcending barriers and forging authentic connections rooted in mutual understanding and empathy. Fostering a Culture of Empowerment and Support Within the practice of Dua, individuals are empowered to embrace their true selves and advocate for their rights with conviction and courage. Through collective support and solidarity, the LGBTQ+ community can thrive, harnessing the transformative power of spirituality to overcome obstacles and effect positive change. Advocating for Social Justice and Equality As proponents of Dua for gay problem solution, it is incumbent upon us to advocate for social justice and equality for all individuals, regardless of sexual orientation or gender identity. Through education, activism, and advocacy, we can challenge discriminatory practices and foster a society built on principles of fairness and equality. Conclusion In the realm of spirituality, Dua for gay problem solution offers a pathway towards healing, acceptance, and enlightenment. Through sincere prayers and unwavering faith, individuals can navigate life's challenges with grace, resilience, and compassion, embracing their authentic selves and contributing to a world built on love, acceptance, and understanding.

Surah Al Imran is a treasure trove of wisdom and divine guidance. Its profound verses resonate with believers, offering solace, protection, and blessings. By incorporating the recitation of Surah Al Imran into your daily spiritual practices, you can experience its transformative power and draw closer to the divine.

Much has been written of the perceived "clash" between Islamic and western civilisations and of the need for reconciliation.... Sergei Bulgakov left a rich repository of economic thought that philosophically bridges a gap between the rationality of western market economies and the transcendent awareness of Islamic social structures. Bulgakov's philosophy of economy embraces ideas of freedom even as it recog- nises the need for "guidance" and the essential nature of economic relationships to the preservation of community. By engaging Bulgakov's economic ideas, westerners can better understand the apprehensions of intellectuals in traditional cultures concerning globalisation and the reticence of many Muslims to embrace it.

Umar b. al-Khattâb contributes the rather resigned insight that men are never as jealous of knowledge as they are of their wives. Salmân indicates the need for teaching and publication in the words, “Knowledge which remains unexpressed is like treasure unused.” The hadîth about the two kinds of knowledge, discussed above, p. 243. Umar on the desirability of the combination of ilm and hilm. Abû d-Dardâ expresses himself on the burden scholars have to bear in these words: “An increase in knowledge means an increase in pain.” Statements by Plato and another sage to the effect that consciousness of not knowing indicates knowledge. An elaboration of this idea is attributed to al-Khalîl: “There are four kinds of men. There are men who know and know that they know. Put questions to them! There are men who know and do not know that they know. They are forgetful. Remind them! There are men who do not know and know that they do not know. They require guidance. Teach them! And there are men who do not know and do not know that they do not know. They are ignorant. Shun them!

Under 'rational' assumptions, such texts as those of early Islam can be taken as either literal or symbolic (and the notion of "literal" itself, meaning "as written", adds a further problematic dimension to interpreting something written), but those texts were in fact written as neither literal nor symbolic, but as revelatory. The same is true of Christian and Jewish religious texts, and in fact of most religious texts worldwide. Revelatory texts, to be understood, require an experience of the revelatory itself, and in fact many such texts were intended precisely to provoke the experience necessary for understanding them. Hegel's Phenomenology of Spirit (Mind) is in fact a revelatory text, but the content of the revelation is the nature of revelation itself as reflexive understanding, and as such attempts to provoke not only the experience, but the experience of understanding the experience of revelation. There is no guarantee, though, as with any other revelatory text, that it will in fact be understood by any given reader. Other reflexively revelatory texts include Friedrich Nietzsche's Thus Spake Zarathustra and Martin Heidegger's Contributions to Philosophy (from Enowning) . All three are considered among the most "difficult" texts in philosophy precisely because approaching them with the usual, rational, interpretive apparatus of philosophy itself will get the reader nowhere. As a projection, though, the rational on its own cannot give any guidance as to what to record content-wise, since it can only account-for something already given. As a result while history is by definition formally rational, its content is tacitly determined by something else. This something else, in the western world, is factually a priori revelation, for the most part in the west revelatory texts associated with the Christian religion and its immediate antecedents, but also with those of Islam, with which we share antecedent revelatory texts and with whom there has been significant mutual influence over the past millennium, and with specific westernisations of eastern revelatory texts. Thus, the underlying assumptions of the most formally rational thinking are inherently revelatory and religious in nature, while our rational interpretation of revelatory texts themselves as either literal or symbolic completely misses the thrust and intent of the very texts that underlie our basic thought processes.

God in His mercy had sent messengers to convey His message, to different peoples, in different times. Each prophet came with guidance and miracles that were relevant for his time, and for his people, but the message was the same: That there is only one God, and worship is for him alone. This "Islam" was the religion brought by all the prophets of God. Islam was the religion of Adam, Noah, Abraham, Moses and Jesus (peace be upon them all). God has in His Grace, addressed this issue to man in His final revelation, the Noble Quran.

The Prophetic Sunnah makes clear the Glorious Qur’an. Consequently, the Law of Islam (1) never is practised without the Prophetic Sunnah. For example, we, as Muslims, did not know how to perform the Prayers from the Glorious Qur’an, but we learnt how to perform the Prayers from the Prophetic Sunnah. It was the guidance for us. The Muslims always say: The Messenger of Allah ﷺ has spoken the truth. Allah said in the Qur’anic verse: (Nor does he speak from (his own) inclination It is not but a revelation revealed) (2) [Surah An-Najm: 3, 4]. __________ (1) The Islamic Shari'ah. (2) The Qur’an (English Meanings and Notes by Saheeh International), Al-Azhar Ash-Sharif, Islamic Research Academy, General Department for Research, Writing & Translation.

Regarding faith, my adherence to Islam had not diminished over the years since my conversion, but I had modified it from the intense orthodoxy I had followed at first to a more streamlined version that I felt was more progressive and inclusive. I practiced quietly on my own without the need to proselytize. I had been able to separate my faith in the theology from using it to make a cultural statement about black Americans. My only interest in Islam was spiritual and ethical guidance, not politics. In

In the name of God, with the help of God I liked to clarify little bit regarding those Ayahs in the beginning of some Swras in the holy Quran which they are 29 Swras, these Ayas are as follows: {الم, Swra Al-Baqara, Al-Imran, Al-Ankabwt, Al-Rom, Lukman, Al-Sajda} {المص, Swra Al-Aaraf} {الر, Swra Younis, Hud, Yousif, Ibrahim, Al-Hijr} {المر, Swra Al-Raied} {کهیعص, Swra Maryam} {طه, Swra Taha {طسم, Swra Al-Shuaraa, Al-Qasas} {طس, Swra Al-Naml} {یس, Swra Yasin} {ص, Swra Sad} {حم, Swra Ghafir, Fwsilat, Al- Zakhraf, Al-Dwkhan , Al-Jathya, Al-Ahqaf} {حمعسق, Swra Shwra} {ق, Swra Qaf} {ن, Swra Al-Qalam} Dear brothers and sisters if these Ayahs are clarified they will take years. With the assistance of God I would clarify one of the clarifications the letters of Arabic alphabetic Abjadyah are 28 letters 14 letters are brightness {النورانیة} and 14 letters are darkness {الظلمانیة} the brightness letters are: {{ا ح ر س ص ط ع ق ك ل م ن ‌ه ي}} the rest of letters are darkness the clarification of these Ayahs In most Swras the God says these Ayahs as oaths and endless sacred, God refer to these letters saying these are the holy Quran these are the miracles of Quran, the holy Quran is the light and guidance in the holy Quran lightness is above darkness go and discover the Quran more than the three fourths 3/4 of Quran consist on brightness letters. These Ayahs are the key of supplication, if someone attained the key of God’s door, easily will get close to God’s throne. The letters of Arabic alphabetic Abjadyah as follows: أ ب ج د هـ و ز ح ط ي ك ل م ن س ع ف ص ق ر ش ت ث خ ذ ض ظ غ Clarified by Kamaran Ihsan Salih on 09/06/2027.

Things had been different when Garveyism and Ethiopianism rather than afro-centrism and occultism set the tone. To contain modernity, to appreciate its colonial constitution and to criticise its reliance on racialised governmental codes all required finding an autonomous space outside it. A desire to exist elsewhere supplied the governing impulse. It was captured in compelling forms in the period's best songs of longing and flight, like Bunny Wailer's anthem ‘Dreamland’ 5. However, there is no longer any uncontaminated, pastoral or romantic location to which opposition and dissent might fly, and so, a new culture of consolation has been fashioned in which being against this tainted modernity has come to mean being before it. Comparable investments in the restorative power of the pseudo-archaic occur elsewhere. They help to make Harry Potter's world attractive and are routine features of much ‘new age’ thinking. They govern the quest for a repudiation of modernity that is shared by the various versions of Islam which have largely eclipsed Ethiopianism as the principal spiritual resource and wellspring of critique among young black Europeans. Their desire to find an exit from consumerism's triumphant phantasmagoria reveals them to be bereft, adrift without the guidance they would have absorbed, more indirectly than formally, from the national liberation movements of the cold war period and the struggles for both civil and human rights with which they were connected. Instead, an America-centred, consumer-oriented culture of blackness has become prominent. In this post-colonial setting, it conditions the dreams of many young Britons, irrespective of their ancestral origins or physical appearance. This brash and celebratory imperial formation is barely embarrassed by the geo-political fault-line that re-divides the world, opposing the overdeveloped north to the suffering south. That barrier provides the defining element in a new topography of global power which is making heavy demands upon the overwhelmingly national character of civil society and ideal of national citizenship. It is clear that the versions of black politics that belonged to the west/rest polarity will not adapt easily to this new configuration.

Dismissing the guidance built for us over thousands and thousands of years in the form of gender roles, traditional lifestyles, hard work, objectivity, and cultural supremacy was, in fact, painfully stupid. Because

Religion is the guidance which was first inspired by the Almighty in human nature and after that it was given by Him with all essential details to mankind through His prophets. Muhammad (sws) is the last of these prophets. Consequently, it is now he alone who in this world is the sole source of religion. It is only through him that man can receive divine guidance and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.

Ibn Khaldun, though a conservative in certain aspects of his belief, was nevertheless dismayed by the negative attitudes towards learning among the Muslims. He writes: When the Muslims conquered Persia and came upon an indescribably large number of books and scientific papers, Sa'd bin Abi Waqqas wrote to Umar bin al-Khattab asking him for permission to take them and distribute them as booty among the Muslims. On that occasion, Umar wrote him: 'Throw them in the water. If what they contain is right guidance, God has given us better guidance. If it is error, God has protected us against it.