ISLAM-er masala-masael

Allhamdulellah.asha kori apnara shobai valoacen.Allah jalla shanuhu amader olpo shomoier jonno duniate pathiecen.Allah jallashanuhu chan amora jenu tar hukum ahkam mene chole akhirater kamiabe orjon korte pari.tai Allah paker hukum ahkam jothajothu palon korar jonno.islamer besic masla-masaelgulu amader jene rakha dorkar.tai apnader akhane vevenno masalar answer dear chashta korbo inshaAllah.(Bengoli)

vi ctgm apni atodin kothai celen.ame to apnake mone mone kujjce.vijan olta palta ans korle kinto khobor ace.ame kinto islam nea barabari pocondo kori na.vi ctgm apne kico mone korbenna kinto.amne bollam.akhane pagole shongkha beshe to tai.achcha vi ctgm "amake ak lok bolece shishuder peshap naki napak na.ata ki thik?

Welcome, kintu kheyak rakben BAL ba RAW er lokera jeno ulta palta kotha bole uder SECULARISM kayem korte boddo porikor na hoy, kennona, era Baitul-Mukarame eder voa hujur bosiyese, Masjid gulo dokol korse, edr ekaneo paben,

BAL er lokera deshe dhoro obomanonar jonno dhormio leader der greptar kore, nirlojjo, BAL secularism.

Thanks, for your kind site, and welcome all ppl, all religion ppl, so that they can know each other.

vi ctgm jummardin kudbar time a ki ajaner jobab dite hobe?shuneci ai ajaner naki joab dite hoina?

ctgm vijan ami sonci val kaoar somoi dua na porle soitan amader sate vat kai?akon bacar opai ki?

Bok bhai,

ami keno Allah Vogoban eksathe use kori janen, Manusher-i-maje-khoda manusher surashur, vai, Musa(AS) ekjon foqir k bolesilo, tumi pore aso, aj ami Tur pahare jabo, amar dosto(Allah) er sathe dekha korei tomar sathe, pore 40 din Tawrat(Asmani kitab) er kisu najil hoyni, pore Allah bolen hey Musa amra esesilam kintu tumi chinoni(Foqir hisabe), apni Islam er govire dub den sudhu Marifot, paben - BAL er moto Niropekhkhotar jigir korte hobe na, Islam a sob ase, Lalon bole, Jini Mohammad tini-i-Khoda., Quran bole, ami tomar sira-uposirar cheye nikoto borti, abar Hadith bole, Je nijeke Chine, she Allah keo, nijer maje Allah rohosso.

SHILPI wrote:

HOJOR ASSALAMULAKUM.HOJOR AMI AKJONKE VALOVASI SEO AMAKE VALOVASHE AKHON AMADER SHAMNE ONEK PROBLEM AMON KONO DUA ACE JATE AMRA AKE OPORKE PETE PARI?PLZ PLZ PLZ.

Apni, Jinn hajir wala sot hujur er kase jaben, jara taka chai na, tara ashol, onara montro/doa dibe, jemon apnar ar or mayer naam ara apnader naam likhe dud ba kisu khele kaj korbe, kintu eta bar/somoy onujai korte hoy, tahole kaj kore, Neyamul Quran, Md Shamsul Haq, ba Misorer as-sorjo tabizer kitab dekben, tobe esob Oboydho premer jonno nishiddo, abaro bolsi, eta somoy ar bar onujai kaj kore noyle korbe na.

Randy orton wrote:

vi ctgm apni atodin kothai celen.ame to apnake mone mone kujjce.vijan olta palta ans korle kinto khobor ace.ame kinto islam nea barabari pocondo kori na.vi ctgm apne kico mone korbenna kinto.amne bollam.akhane pagole shongkha beshe to tai.achcha vi ctgm "amake ak lok bolece shishuder peshap naki napak na.ata ki thik?

na vi shishuder posrap napak.jode apnar shorirer kothao posrap lagle ta duea napaki dur kora oporiharju.salam bad ctgm.

Randy orton wrote:

vi ctgm jummardin kudbar time a ki ajaner jobab dite hobe?shuneci ai ajaner naki joab dite hoina?

ha kudbar ajaner joab dea Jaiej nai.amonki ashadu anna muhammadar rasulullah(s) ar joabe,tar joab bola Jaiej nai.ekhettre neom holo khotib shaheb jokhon kutba porben ta chupkore shunte hobe.karun kutba shuna Oajeb.(surah jumua aiat 9/Fataoa alomgeri 1:147)salam bad ctgm.

chan mia wrote:

ctgm vijan ami sonci val kaoar somoi dua na porle soitan amader sate vat kai?akon bacar opai ki?

vi chanmia amader khaoa-daoar purbe oboshshoi dua pore khaoa daoa suru kora ochit jemun"Bismillahi oa ala baraka tellah"khaoar maje porte hoi"Allahhuma barik lana fima rajaktana oakina ajabannar"ect.jodi ta na janen.shikhar agporjonto khoar age besmillaher rahmanir rahim pora.ta na hole shoitan khoate shorik hoi nishchente khana khao tar jonno voidho hoia jai.shekhettre apni jodi khaoar majkhane"Bismillahe aoalahu oa akherah"poren,tobe shoitan tar golodkoron kora khaddo cere dibe.apnio beche gelen.salam bad ctgm.

SHILPI wrote:

HOJOR ASSALAMULAKUM.HOJOR AMI AKJONKE VALOVASI SEO AMAKE VALOVASHE AKHON AMADER SHAMNE ONEK PROBLEM AMON KONO DUA ACE JATE AMRA AKE OPORKE PETE PARI?PLZ PLZ PLZ.

von shilpe 1st kotha holo.protete musulmaner jonnoi bebaho korar purbe pram-valobasha dekha shakhkhat chithe potro adan-prodan ect Jaiej nai.ta islamer dreste te ashomosto gorheto kaj,Haram o kobira gunaher kaj.akhettre apnader avabe dekhashakhat kothabarta o ake oporke nia chintavabna shoboi Haram hochche.tai ashob kaj porihar kore akanto vabe apnar Taoba kora ochit.taobar duati hochche"astagferullah hallaje la elaha ellahual haiul kaiumu oa atubu elaihe"

ISLAM

It is well for all those interested in religion to understand the essential meaning of Islam. The word, Islam, comes from Sala’m, which means peace, and the mistake which followers of all religions have made is to call the means by the name of the goal. Peace is the longing of every soul, and the soul seeks it either wisely or unwisely. Those who seek it wisely are called pious, and those who seek it in ignorance are called worldly. Islam, or peace, is the goal of every soul, and the different teachers of humanity have all come to show the way that leads to this goal.

The first ship to sail to America had to discover the way, and it took very long. But afterwards a course was mapped out, the way became known, and the ships made the journey in a shorter time. America is the goal, and the ship is the means of getting to the goal, but it is not the goal itself. It is possible to reach the goal without a ship, but it is quicker and easier to reach it with a ship.

The God ideal was taught to man gradually. There was a time when a certain rock was recognized as God. People at one period considered certain plants as sacred. At another time, certain animals and birds were considered sacred. For instance, the cow and the eagle were considered as sacred creatures. Many worshipped the primal elements in nature, such as earth, water, fire, and air. People worshipped the spirits of mountains, hills, trees, plants, birds, and animals, until the God ideal was raised to the Absolute.

The planets and their gods were worshipped, and prayer was offered to the moon and sun. This lasted until God was realized in man. The light of the soul of man was recognized as higher than the light of the sun. Then came hero worship.

Warriors, speakers, physicians, musicians, poets, prophets, and teachers were idealized and worshipped by Hindus as incarnations of God, until from the Semitic race came Abraham, the father of religions, who taught the ideal of the formless God, which was explained gradually by different prophets who came after him. It was openly proclaimed by Moses and spiritually taught by Christ. This same truth was disclosed in plain words by Mohammad, who bore the final message:‘None exists save God.’ This final message expands the ideal of worship to the invisible as well as to the Absolute.

The perfection of the God ideal leads up to the goal, which is the true Islam or peace.
(Hazrat Inayat Khan)

DUAL ASPECT

According to Sufi tenets the two aspects of the supreme Being are termed Zát and Sifat, the Knower and the Known. The former is Allah and the latter Mohammed. Zát being only one in its existence, cannot be called by more than one name, which is Allah; and Sifat, being manifold in four different involutions, has numerous names, the sum of them all being termed Mohammed. The ascending and descending forms of Zát and Sifat form the circle of the Absolute. These two forces are called Nuzul and Uruj, which means involution and evolution. Nuzul begins from Zát and ends in Sifat; Uruj starts from Sifat and ends in Zát, Zát being the negative and Sifat the positive force.

Zát projects Sifat from its own self and absorbs it within itself. It is a rule of philosophy that the negative cannot lose its negativeness by projecting the positive from itself, though the positive covers the negative within itself, as the flame covers the fire. The positive has no independent existence, yet it is real because projected from the real, and it may not be regarded as an illusion. Human ignorance persists in considering Zát to be separate from Sifat, and Sifat independent of Zát.

WORSHIP

We may ask: why we should worship God, and whether the theoretical knowledge of His law in nature is not sufficient For the highest realization. The answer is: no. Theoretical knowledge of a subject can never take the place of experience, which is necessary for realization. Written music cannot entertain us unless it is played, nor the description of perfume delight our senses unless we smell it, no recipes of the most delicious dishes satisfy our hunger. Nor can the theory of God give complete joy and peace; we must actually realize God or attain that state of realization which gives eternal happiness through the admiration and worship of nature's beauty and its source.'The Beloved is all in all, the lover only veils him; the Beloved is all that lives, the lover a dead thing'(Jelal-ud-Din Rumi).

(Hazrat Inayt Khan)

ISLAM

It is well for all those interested in religion to understand the essential meaning of Islam. The word, Islam, comes from Sala’m, which means peace, and the mistake which followers of all religions have made is to call the means by the name of the goal. Peace is the longing of every soul, and the soul seeks it either wisely or unwisely. Those who seek it wisely are called pious, and those who seek it in ignorance are called worldly. Islam, or peace, is the goal of every soul, and the different teachers of humanity have all come to show the way that leads to this goal.

The first ship to sail to America had to discover the way, and it took very long. But afterwards a course was mapped out, the way became known, and the ships made the journey in a shorter time. America is the goal, and the ship is the means of getting to the goal, but it is not the goal itself. It is possible to reach the goal without a ship, but it is quicker and easier to reach it with a ship.

The God ideal was taught to man gradually. There was a time when a certain rock was recognized as God. People at one period considered certain plants as sacred. At another time, certain animals and birds were considered sacred. For instance, the cow and the eagle were considered as sacred creatures. Many worshipped the primal elements in nature, such as earth, water, fire, and air. People worshipped the spirits of mountains, hills, trees, plants, birds, and animals, until the God ideal was raised to the Absolute.

The planets and their gods were worshipped, and prayer was offered to the moon and sun. This lasted until God was realized in man. The light of the soul of man was recognized as higher than the light of the sun. Then came hero worship.

Warriors, speakers, physicians, musicians, poets, prophets, and teachers were idealized and worshipped by Hindus as incarnations of God, until from the Semitic race came Abraham, the father of religions, who taught the ideal of the formless God, which was explained gradually by different prophets who came after him. It was openly proclaimed by Moses and spiritually taught by Christ. This same truth was disclosed in plain words by Mohammad, who bore the final message:‘None exists save God.’ This final message expands the ideal of worship to the invisible as well as to the Absolute.

The perfection of the God ideal leads up to the goal, which is the true Islam or peace.

 (Pir-o-Murshid Hazrat Inayat Khan)

sorry for posting it twice!

There are four paths or stages that lead a person to spiritual knowledge, from the limited to the unlimited.

The first stage is Shariat. This is where the God-ideal is impressed upon mankind as authority, as fear of God. This really means conscientiousness, not fear as is usually thought. If we love, we do not wish to displease; love does not force us to act, but it asks us to be conscientious and take care not to cause the least disharmony with the one whose happiness we want. The first lesson is to idealize someone who is above the personalities of the earth, more than mortal, a protector more than a father; a guardian, a king, mightier than the nations; richer than all the super millionaires in this world. Wonderful though the goodness is that we see in a mother, causing us to realize how kind and merciful she is, it is nothing compared with the perfection of the kindness and mercy of God. That which attracts us in the mother is limited; unlimited mercy and kindness are only to be seen in God. We perceive that all things that give protection, peace, fear, or love are only found in their perfection in the one ideal, and that is in God.

The one who realizes this offers his prayers to God, worships Him, thinks of Him, and holds the God-ideal in his mind. And a kind of connection comes to be established between him and the ideal, so that in times of depression, of despair, of sorrow and helplessness he has the ideal within immediate reach. He can say, " I know someone greater, a greater friend than anyone in the world, to whom all respect and worship and humility are due."

This stage of Shariat is that in which a person asks himself what will please Him, or displease Him. He learns his religion from his parents, from his friends. A good action pleases, a bad action displeases, and pride displeases most; he learns everything very easily by seeing what displeases another. How easy it is; and yet they sill go to a clergyman or to a priest, to ask what pleases God. And all the time it is just what pleases man that pleases God, and therefore if we please all around us, we please God; if we displease them, we displease God. A man who has attained to this stage realizes what reward comes to him when he pleases the world, and what happens when he does not. Just think of the peaceful state of the one who has done some good to another, what condition is his when he retires to bed at night; what joy, what peace, what sense of safety! Whereas the person who has harmed another, stolen something, caused trouble or pain, his punishment is with him also. The reward and the punishment can be seen in our own day; there is no need to wait for heaven or hell; every day is heaven or hell once we realize what reaction our own works bring upon ourselves.

Then next stage is called Tariqat.

In this stage one finds what it is that really matters. What it is that is really wrong, and what it is that is really right; how some wrong is hidden under what people call right, and right is hidden under what we call wrong. It is now that a man begins to understand the nature of things. What the whole world calls wrong may be right. Although he pleases the world, at the same time he thinks of the pleasure of God first. He goes on until instead of finding the pleasure of God in the world, he also finds it in his own being, by his own conscience, by his own intelligence. He also begins to be able to say, "Yes, it is true there is a Creator, it is true I am a creature; but what has God created me from? Whence has He created the whole world? Is it from Himself or from substance, and if substance has existed, where did that come from?

Having begun to think in this way he begins to find that if there is any substance, it is something that He made of Himself. One can see that by considering one’s own thoughts. When a person notices that a thought has come to him to do a certain thing, where was it before? How did it arise? Surely, his mind has in that case created something out of nothing, or out of himself. Mind is one thing, thought is one thing, but at the same time the thought is of the mind, the mind has created the thought, and yet the thought is not another substance, it is the substance of mind itself. But the mind as the knower of the thought and the creator of the thought stands at the back of the thought, and when the thought has disappeared the mind is there just the same. When the thought has gone the mind is still there. So it is with God. He has created all things; they are sustained a certain time and then lost from the sight of man, but at the same time they have come from Him, they are lost from Him, and He remains the same.

This then is the second stage, when a man begins to understand the Creator.