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Read through the most famous quotes by topic #slam
Ibarat manusia tanpa keperibadian, universiti moden tidak mempunyai pusat yang sangat penting dan tetap, tidak ada prinsip-prinsip utama yang tetap, yang menjelaskan tujuan akhirnya. Ia tetap menganggap dirinya memikirkan hal-hal universal dan bahkan menyatakan memiliki fakulti dan jurusan sebagaimana layaknya tubuh suatu organ - tetapi ia tidak memiliki otak, jangan akal (intellect) dan jiwa, kecuali oleh dalam suatu fungsi pengurusan murni untuk pemeliharaan dan perkembangan jasmani. Perkembangannya tidak dibimbing oleh suatu prinsip yang akhir dan tujuan yang jelas, kecuali oleh prinsip nisbi yang mendorong mengejar ilmu tanpa henti dan tujuan yang jelas. ↗
ما يصيب المسلم من نصب ولا وصب ولا همّ ولا حزن ولا أذى ولا غمّ - حتى الشوكة يشاكها - إلا كفّر الله بها مِن خطاياه No fatigue, disease, sorrow, sadness, hurt or distress befalls a Muslim - not even the prick he receives from a thorn - except that Allah expiates some of his sins because of it. (Sahih al-Bukhari, Book 70, #545) ↗
Ibn Ata' Allah said: "God may open up for you the gates of obedience, but without opening up for you the gates of acceptance. On the other hand, He may Allow you to fall into disobedience which happens to lead you to the right path. DISOBEDIENCE that teaches you HUMILITY is better than PIETY that fills you with VANITY and ARROGANCE. ↗
We sometimes fail to realise that when we pray to Allah we are in fact performing a great act of ibadah (worship). On the surface it might seem as if we are asking out of self-interest, but we are really proving the sincerity of our belief in the tauhid (Oneness) of Allah and our submission to the True God. Thus the Prophet pbuh said: "Supplication is itself the worship." (Reported by Abu Daud and al-Tirmizi, sahih.) If a servant prays the whole night to Allah, he therefore performs a great ibadah all night long. ↗
It is perhaps because of the Iranian concept of the home and garden (and not the city or town it is in) as the defining center of life that Iranians find living in a society with such stringent rules of public behavior somewhat tolerable. Iranian society by and large cares very little about what goes on in the homes and gardens of private citizens, but the Islamic government cares very much how its citizens behave once they venture outside their walls. ↗
He laid the foundation of a universal government. His law was one for all. Equal justice and love for everyone. ↗
The Qur’ān began by criticizing two closely related aspects of that society: the polytheism or multiplicity of gods which was symptomatic of the segmentation of society, and the gross socioeconomic disparities that equally rested on and perpetuated a pernicious divisiveness of mankind. The two are obverse and converse of the same coin: only God can ensure the essential unity of the human race as His creation, His subjects, and those responsible finally to Him alone. The economic disparities were most persistently criticized, because they were the most difficult to remedy and were at the hear of social discord—although tribal rivalries, with their multiple entanglements of alliance, enmity, and vengeance, were no less serious, and the welding of these tribes into a political unity was an imperative need. Certain abuses of girls, orphans, and women, and the institution of slavery demanded desperate reform. ↗
Any religion can be compared to the attic of an old home. Unless the attic is regularly cleaned, it gathers dust and cobwebs and eventually becomes unusable. Similarly, if a religion cannot be updated or cleaned from time to time, it loses its usefulness and cannot relate anymore to changed times and people. ↗
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