AHMED ADEM ابن ادم

The Meaning of Ikhlas (Sincerity)

The word ikhlas denotes purifying our motives and intentions so that our actions are not tainted by anything other than seeking the pleasure of Allah.
Ikhlas or sincerity is the first key that opens the heart to receive the mercy of Allah Almighty. In fact the acceptance of one’s deeds depends on one’s purity of intention, which in turn depends on the level of sincerity in one’s heart. With sincerity, a person can attain the highest ranks in the sight of Allah Almighty, make the most of his or her deeds, and even be rewarded for righteous deeds that he or she was not able to perform.
Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states: The word ikhlas in Arabic means “sincerity, purity, isolation” and so on. When used in a general sense in Islamic literature, it refers to sincerity and purity of intention and motive in worship of Allah. Allah says:
(They have been ordered no more than this: To worship Allah sincerely, being true (in faith), to establish the prayer, and to give zakah. And that is the worthy religion)
(Al-Bayyinah 98: 5).

(Say: “I am but a man like yourselves but to whom it is revealed that your Lord is only One God. So whoever hopes to meet his Lord let him work righteousness, and let him not associate anyone with Him in worship)
(Al-Kahf 18: 110).

AHMED ADEM ابن ادم Everyone Muhammad Hoblos Muslims..ღ Shakib Al Hasan مجمع البحوث الإسلامية - الأزهر الشريف

It was the golden age of Islam. It was not the fabulous wealth of the empire or the fairy tales of the Arabian Nights that made it golden; it was the strength of its ideas and its contributions to human thought. As the empire had grown, it had come into contact with ideas from classical Greek, Indian, Zoroastrian, Buddhist and Hindu civilizations. The process of translation and understanding of global ideas was well underway since the time of al Mansur. But it received a quantum boost from Harun and Mamun.

Harun al Rashid was the son of al Mansur and was the fourth in the Abbasid dynasty. Ascending the throne as a young man of twenty-two in the year 786, he immediately faced internal revolts and external invasion. Regional revolts in Africa were crushed, tribal revolts from the Qais and Quzhaa in Egypt were contained and sectarian revolts from the Alavis were controlled. The Byzantines were held at bay and forced to pay tribute. For 23 years he ruled an empire that had welded together a broad arc of the earth extending from China, bordering India and Byzantium through the Mediterranean to the Atlantic Ocean.

Harun established a School of translation Bait ul Hikmah (house of wisdom) and surrounded himself with men of learning. Commenting on the role of Harun in establishing the House of Wisdom, Bozkurt says: “It is known as Bayt al-Hikmah. The idea of building such a grand library came to fruition during Harun Rashid’s term. He started bringing books from across the world for translation. During his son Al Ma’mun’s term, the process went further.” Bayt al-Hikmah served as a bridge between ancient Greek and modern Western philosophy. It collected ancient Greek artefacts from Egyptian, Byzantine, Sassanid and Roman countries and prevented them from disappearing.

His administration was in the hands of viziers of exceptional capabilities, the Bermecides. His courtiers included great doctors, poets, musicians, logicians, mathematicians, writers, scientists, men of culture and scholars of Fiqh. Ibn Hayyan, who invented the science of chemistry, worked at the court of Harun. The scholars who were engaged in the work of translation included Muslims, Christians, Jews, Zoroastrians and Hindus. From Greece came the works of Socrates, Aristotle, Plato, Galen, Hippocratis, Archimedes, Euclid, Ptolemy, Demosthenes and Pythagoras. The Muslims learned from these sources and gave to the world algebra, chemistry, sociology and the concept of infinity.

What gave the Muslims the confidence to face other civilizations was their faith. With a confidence firmly rooted in revelation, the Muslims faced other civilizations, absorbing that which they found valid and transforming it in the image of their own belief. The Qur’an invites men and women to learn from nature, to reflect on the patterns therein, to mold and shape nature so that they may inculcate wisdom. ”We shall show them our Signs on the horizon and within their souls until it is manifest unto them that it is the Truth” (Qur’an, 41:53).

It is during this period that we see the emergence of the archetype of classical Islamic civilization, namely the Hakim (meaning, a person of wisdom). In Islam, a scientist is not a specialist who looks at nature from the outside, but a man of wisdom who looks at nature from within and integrates his knowledge into an essential whole. The quest of the Hakim is not just knowledge for the sake of knowledge but the realization of the essential Unity that pervades creation and the interrelationships that demonstrate the wisdom of God.

It is believed that the House of Wisdom was an intellectually vibrant place that was mainly driven by its cosmopolitanism, something that was "never seen before."
Via - Ask A Muslim

Ahmed Adem AHMED ADEM ابن ادم Everyone

.Imam Ja`far al-Sadiq (peace be upon him) is also reported to have said: If one says the following prayer after the Fajr Prayer , no sin will be recorded against him for a whole year:

اَللَّهُمَّ ٱجْعَلْ صَلاَتَكَ

allahumma ij`al salawatika

O Allah, (please do) let Your blessings

وَصَلاَةَ مَلاَئكَتِكَ وَرُسُلِكَ

wa salata mala'ikatika wa rusulika

and the blessings of Your angels and Messengers

عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

`ala muhammadin wa ali muhammadin

be on Muhammad and the Household of Muhammad.

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The Prophet ‎ﷺ said: “A group of my Ummah will remain on truth, they will vanquish their en*my and those who disagree with them will not be able to harm them until Allāh commands.” The Companions asked: “Where will they be, O Messenger of Allāh?” The holy Prophet ‎ﷺ replied: “𝐓𝐡𝐞𝐲 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐢𝐧 𝐚𝐧𝐝 𝐚𝐫𝐨𝐮𝐧𝐝 𝐁𝐚𝐲𝐭 𝐚𝐥-𝐌𝐚𝐪𝐝𝐢𝐬 (𝐢.𝐞. 𝐉𝐞𝐫𝐮𝐬𝐚𝐥𝐞𝐦).” [Aḥmad]

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