#baharistan

[kurtaset001]

Step into elegance and comfort with Baharistan (jutti) - Buy now for a touch of traditional craftsmanship! 🌸

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 219

I’thar (Altruism)

Altruism (i’thar), preferring others to oneself when doing a good deed, is, according to the moralists, giving precedence to the common interests of the community over one’s own interests; according to Sufis, it is devoting oneself to the lives of others in complete forgetfulness of all concerns of one’s own, it is self-annihilation in the interests of others.

The opposite of altruism is the stinginess and selfishness that arise from avarice and attachment to this world. Both stinginess and selfishness are regarded as reasons for becoming distanced from the Creator, the created, and Paradise.[1] While stinginess arises from avarice and attachment to the world, generosity, benevolence, and perfect goodness arise from altruism.

Generosity means that believers give some of their belongings to others without feeling any unease in the heart. Benevolence means considering one’s own happiness as dependent on the happiness of others and, more than that, putting the welfare of others ahead of one’s own happiness. As for perfect goodness or excellence (ihsan), it means preferring others, even when one is in need oneself. The Qur’an points to such excellence or the highest degree of altruism in this verse (59:9): They feel in their hearts no displeasure because of whatever the others are given, but rather give them preference over themselves, even though poverty be their own lot.

Altruism is valuable when one attains and follows it freely; it has no value if one is forced or if one performs such an act not out of one’s own free will.

The generosity and benevolence that arise from and are dimensions of altruism have degrees, as follows:

Sacrificing one’s soul in God’s way (for God’s cause), therefore for the sake of belief and for the good of the believers, is considered the highest degree of nobility. Being able, when it is necessary, to renounce a (rightful) claim to leadership or similar high position for the well-being and unity of society, is seen as altruism one step below the first degree. Preferring the (economic) welfare of others over one’s own, is a third degree of nobility. Allowing others to benefit from one’s knowledge and ideas without expecting anything in return, is a virtue not quite as noble as the previous ones. Giving to others out of one’s income-this includes responsibilities for the giving of the prescribed and voluntary alms (zakah and sadaqa). Showing warmth, speaking soft and kind words, being of use to others, and being the means of various instances of good-these are examples of altruism that almost anyone can strive for in any situation. The first of these degrees of generosity and benevolence is a profound and fundamental dimension of altruism that not everyone can achieve. Mawlana Jami’,[2] the author of Baharistan (The Land of Spring), expresses it most memorably:

It is easy to show generosity with gold and silver Worthy of respect is he who shows generosity with his soul.

Among the characteristics and degrees of those who practice altruism are:

Offering food and feeding others at the cost of one’s own hunger and thirst, and neglecting oneself in the provision of others. Provided that no one’s rights are violated, this is a virtue characteristic of truly pious, saintly people. Despite all adversities, spending whatever one has as a favor from God in God’s way and purely for His good pleasure, and in such a disinterested manner that one forgets what good one has done. This virtue is particular to those with considerable nearness to God, who take far greater pleasure in giving than receiving. Attributing to God exclusively all the accomplishments with which one is favored without seeing oneself as the agent of any good and, without expecting any return, even in the form of spiritual pleasures, for all that one does for God’s sake, always fbeing aware of Him and experiencing oneself as the shadow of the light of His existence. This last one is the attitude and practice of those nearest to God, including primarily the noblest of humankind and the greatest of all times and places, upon him be peace and God’s blessings. His Ascension is a demonstration of his being accorded the highest honor and being sought after (by all the angels and many among human beings and jinn) as a reward for his incessant efforts for perfect knowledge of God. His return from the realms beyond the heavens to be among people in this world is such a great degree of altruism that nobody else has ever been able to achieve it. His emerging from Paradise and letting his profuse tears fall into the pits of Hell for the salvation of humankind expresses the greatest possible altruism.

O God! For the sake of your chosen Prophet, Muhammad, make us of those who do not begrudge what has been given to their brothers-in-religion, but prefer them to themselves, even though poverty be their lot, and may Your blessings and peace be on our master Muhammad and on His family and Companions.

[1] Sunan al-Tirmidhi, “Birr,” 40.

[2] Mawlana Nur al-Din ‘Abd al-Rahman ibn Ahmad al-Jami’ (1414-1492), commonly called the last great classical poet of Persia, and saint, composed numerous lyrics and idylls, as well as many works in prose. His Salaman and Absal is an allegory of profane and sacred love. Some of his other works include Haft Awrang, Tuhfat al-Ahrar, Layla wu Majnun, Fatihat al-Shabab, Lawa’ih, al-Durrah. 

[learnjkbose]

Baharistan Urdu Class 4 Chapter 7 Question Answer

سبق “شیخ العالم” جموں کشمیر بورڈ کے چوتھی جماعت کے طلباء کے لیے بہارستان اردو کتاب کا ساتواں سبق ہے۔ یہ پوسٹ سبق نمبر 7 “شیخ العالم” کےمتعلق ہے Baharistan Urdu Class 4 Chapter 7 Question Answer اس پوسٹ میں آپ کو سبق “شیخ العالم” کے الفاظ معنی ، تشری، اور سوالات و جوابات پڑھنے کو ملیں گے۔ پچھلی پوسٹ میں آپ نے سبق نمبر 6 مٹی کا تیل کے کے الفاظ معنی ، اور سوالات و جوابات کے بارے میں پڑھا تھا۔ تو…

[wisdomrays]

I'THAR (Altruism)

Altruism (i'thar), preferring others to oneself when doing a good deed, is, according to the moralists, giving precedence to the common interests of the community over one's own interests; according to Sufis, it is devoting oneself to the lives of others in complete forgetfulness of all concerns of one's own, it is self-annihilation in the interests of others.

The opposite of altruism is the stinginess and selfishness that arise from avarice and attachment to this world. Both stinginess and selfishness are regarded as reasons for becoming distanced from the Creator, the created, and Paradise. While stinginess arises from avarice and attachment to the world, generosity, benevolence, and perfect goodness arise from altruism.

Generosity means that believers give some of their belongings to others without feeling any unease in the heart. Benevolence means considering one's own happiness as dependent on the happiness of others and, more than that, putting the welfare of others ahead of one's own happiness. As for perfect goodness or excellence (ihsan), it means preferring others, even when one is in need oneself. The Qur'an points to such excellence or the highest degree of altruism in this verse (59:9): They feel in their hearts no displeasure because of whatever the others are given, but rather give them preference over themselves, even though poverty be their own lot.

Altruism is valuable when one attains and follows it freely; it has no value if one is forced or if one performs such an act not out of one's own free will.

The generosity and benevolence that arise from and are dimensions of altruism have degrees, as follows:

Sacrificing one's soul in God's way (for God's cause), therefore for the sake of belief and for the good of the believers, is considered the highest degree of nobility.

Being able, when it is necessary, to renounce a (rightful) claim to leadership or similar high position for the well-being and unity of society, is seen as altruism one step below the first degree.

Preferring the (economic) welfare of others over one's own, is a third degree of nobility.

Allowing others to benefit from one's knowledge and ideas without expecting anything in return, is a virtue not quite as noble as the previous ones.

Giving to others out of one's income-this includes responsibilities for the giving of the prescribed and voluntary alms (zakah and sadaqa).

Showing warmth, speaking soft and kind words, being of use to others, and being the means of various instances of good-these are examples of altruism that almost anyone can strive for in any situation.

The first of these degrees of generosity and benevolence is a profound and fundamental dimension of altruism that not everyone can achieve. Mawlana Jami', the author of Baharistan (The Land of Spring), expresses it most memorably:

It is easy to show generosity with gold and silver

Worthy of respect is he who shows generosity with his soul.

Among the characteristics and degrees of those who practice altruism are:

Offering food and feeding others at the cost of one's own hunger and thirst, and neglecting oneself in the provision of others. Provided that no one's rights are violated, this is a virtue characteristic of truly pious, saintly people.

Despite all adversities, spending whatever one has as a favor from God in God's way and purely for His good pleasure, and in such a disinterested manner that one forgets what good one has done. This virtue is particular to those with considerable nearness to God, who take far greater pleasure in giving than receiving.

Attributing to God exclusively all the accomplishments with which one is favored without seeing oneself as the agent of any good and, without expecting any return, even in the form of spiritual pleasures, for all that one does for God's sake, always fbeing aware of Him and experiencing oneself as the shadow of the light of His existence.

This last one is the attitude and practice of those nearest to God, including primarily the noblest of humankind and the greatest of all times and places, upon him be peace and God's blessings. His Ascension is a demonstration of his being accorded the highest honor and being sought after (by all the angels and many among human beings and jinn) as a reward for his incessant efforts for perfect knowledge of God. His return from the realms beyond the heavens to be among people in this world is such a great degree of altruism that nobody else has ever been able to achieve it. His emerging from Paradise and letting his profuse tears fall into the pits of Hell for the salvation of humankind expresses the greatest possible altruism.

O God! For the sake of your chosen Prophet, Muhammad, make us of those who do not begrudge what has been given to their brothers-in-religion, but prefer them to themselves, even though poverty be their lot, and may Your blessings and peace be on our master Muhammad and on His family and Companions.

[wasimullah]

🖤❤💚🇦🇫 (at Baharistan Kabul) https://www.instagram.com/p/Cl4OuI0sxLI/?igshid=NGJjMDIxMWI=

[ozgurdemirci]

Özgür DEMİRCİ BAHARİSTAN “Altında nehirler akan yüksek ağaçlar ve narin çiçeklerin hikâyesi” BAHARESTAN “The story of high trees and delicate flowers with rivers flowing alow” 25 Nisan-29 Haziran 2019 | April 25-June 29, 2019’a kadar uzatıldı. Ziyaret Saatleri: Pazartesi – Cumartesi, 10:00-18:00 (Pazar randevu ile) Visiting Hours: Monday to Saturday, 10:00-18:00 (Sunday by appointment only) GALERİ 77 | Necatibey Cad. No:77 Ayvaz Han 34420 Karaköy/Beyoğlu, İstanbul T: +90 212 251 90 82 info@galeri77.com www.galeri77.com #galeri77art #galeri77 #baharistan #ozgurroma #aytugülgen ulgen #ecebalciglu #atalanalper #guneyebru_ #painting #contemporarypainting #figuartiveart #oiloncanvas #art #artcollection #artcollector #artgallery #artist #artoftheday #artshow #artstagram #artsy #artwork #contemporaryart #exhibition #fineart #instaart #masterpiece #sanat #newyorkart @galeri77 @galeri77art #contemporaryartcollectors Uygulama: @selmanifariz (Galeri77) https://www.instagram.com/p/By9petSHt_T/?igshid=ldjiyj2ck07h

[fundacionidriesshah]

P: He aprendido mucho y obtenido grandes beneficios de lo que he estudiado. ¿Qué puede Ud. comentar a esto? R: Jami, en su Baharistán, se refiere a este estado cuando dice: “Ahora que te he encontrando, sé que con el primer paso que di, me alejé de ti”.

El buscador de la verdad Léelo gratis, aquí: http://idriesshahfoundation.org/es/libros/el-buscador-de-la-verdad/

[1-yolcu]

Kibirsiz olduğunu söyleme.Zira kibir, karıncanın, karanlık gecede siyah taş üzerindeki ayak izinden daha gizlidir.

Molla Câmi

[valiantzinepruneprofessor-blog]

‏‎"فێری دادپەروەری و بەزەیی بن، چونکە کوفر و ئایین بەقەد دادپەروەری لە پاراستنی نیشتماندا بێ کەڵکن." بۆ فەرمانی جیهان دادپەروەری بەبێ ئایین باشترە لە ستەمکاری حکومەتی ئایینی”. بەهاریستان، مزگەوتی مۆلا (١٤١٤-١٤٩٢) #مهسا_امینی “Hîn bibin edalet û merhemetê, ji ber ku kufr û ol di parastina welat de bi qasî edaletê bêkêr in. Ji bo nîzama dinyayê dadmendiya bê ol ji zulma desthilatdariya olî çêtir e.” Baharistan, Mizgefta Molla (1414-1492) ‎ #مهسا_امینی #Mahsa_Amini «عدالت و رحمت را بیاموزید، زیرا کفر و دین به اندازه عدالت در حفظ وطن بی فایده است. برای نظم جهان، عدالت بدون دین بهتر از ظلم حکومت دینی است». بهارستان، مسجد ملا (1414-1492) #مهسا_امینی "Learn justice and mercy, because blasphemy and religion are as useless as justice in protecting the homeland. For the order of the world, justice without religion is better than the tyranny of religious government." Baharistan, Molla Mosque (1414-1492) ‎ #مهسا_امینی "تعلموا العدل والرحمة ، لأن الكفر والدين لا فائدة منهما كالعدالة في حماية الوطن. بالنسبة لنظام العالم ، العدل بدون دين أفضل من طغيان الحكومة الدينية ". بهارستان ، مسجد الملا (1414-1492) # مهسا_امینی "Adalet ve insaf öğren; çünkü yurdu korumakta küfür ve din adalet kadar işe yaramaz. Dünyanın düzeni için dinsiz adalet, dinli hükümetin zulmünden daha iyidir." Baharistan, Molla Câmî (1414-1492) ‎ ‫#مهسا_امینی‬ ‪ لطفا صفحه ما را فالو کنید و به دوستان خود معرفی کنید✌✌ @Diroka_korda Lütfen sayfamızı takip edin Ve arkadaşlarınla ​​tanıştır ✌✌✌ @Diroka_korda #diroka_korda #Wêne #wênefîlm #cıwanhaco #kurdistan #qamişlo #kobane #ypg #ypj  #bakur #azadi #ahmedkaya #rojbaş #amed #mehebad #adnandilbrin #aysa_șan #kurd #kurdo #kobani #afri̇n #sine #evarbaş #şakiro #wênefilm #demirtaş #hdp #saverojava @kawaurmiye_ @hozan__diyar @hunersam @seydaperincek.official  @denizdeman_  @hozanaydinofficial @azadbedran @mala.dengbejan @kordmusic @mehmetyildirim.official @komaserhat @kemaleamed21 @Mohammadkhani_official @yaserahmadi292 @serhatcarnewa @tishk_tv  @tirej_urmiye_official  @_.dirok @dijwarelbanofficial @keskesor_muzik @dengbej_tv_welat @hemid_urmiye_officiall @denge_kurmanci_official @urmiye_muzik_ @evina.kordi @zinarsozdar.official @mes ‎‏ https://www.instagram.com/p/Cio2N2LjAy5/?igshid=NGJjMDIxMWI=

[islamdogruyol]

Üç sınıf insana üç şey yakışmaz: 1- Pâdişahlara hiddet yakışmaz, 2- Âlimlere para hırsı yakışmaz 3- Zenginlere cimrilik yakışmaz Mevlana Abdurrahman-ı Cami (rahmetullahi aleyh) Baharistan, Molla Câmî #mollacami #mevlanaabdurrahmanicami #mollacamisözleri https://www.instagram.com/p/ChqCPdtjMg3/?igshid=NGJjMDIxMWI=

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 103

I’thar (Altruism)

Altruism (i’thar), preferring others to oneself when doing a good deed, is, according to the moralists, giving precedence to the common interests of the community over one’s own interests; according to Sufis, it is devoting oneself to the lives of others in complete forgetfulness of all concerns of one’s own, it is self-annihilation in the interests of others.

The opposite of altruism is the stinginess and selfishness that arise from avarice and attachment to this world. Both stinginess and selfishness are regarded as reasons for becoming distanced from the Creator, the created, and Paradise.[1] While stinginess arises from avarice and attachment to the world, generosity, benevolence, and perfect goodness arise from altruism.

Generosity means that believers give some of their belongings to others without feeling any unease in the heart. Benevolence means considering one’s own happiness as dependent on the happiness of others and, more than that, putting the welfare of others ahead of one’s own happiness. As for perfect goodness or excellence (ihsan), it means preferring others, even when one is in need oneself. The Qur’an points to such excellence or the highest degree of altruism in this verse (59:9): They feel in their hearts no displeasure because of whatever the others are given, but rather give them preference over themselves, even though poverty be their own lot.

Altruism is valuable when one attains and follows it freely; it has no value if one is forced or if one performs such an act not out of one’s own free will.

The generosity and benevolence that arise from and are dimensions of altruism have degrees, as follows:

Sacrificing one’s soul in God’s way (for God’s cause), therefore for the sake of belief and for the good of the believers, is considered the highest degree of nobility. Being able, when it is necessary, to renounce a (rightful) claim to leadership or similar high position for the well-being and unity of society, is seen as altruism one step below the first degree. Preferring the (economic) welfare of others over one’s own, is a third degree of nobility. Allowing others to benefit from one’s knowledge and ideas without expecting anything in return, is a virtue not quite as noble as the previous ones. Giving to others out of one’s income-this includes responsibilities for the giving of the prescribed and voluntary alms (zakah and sadaqa). Showing warmth, speaking soft and kind words, being of use to others, and being the means of various instances of good-these are examples of altruism that almost anyone can strive for in any situation. The first of these degrees of generosity and benevolence is a profound and fundamental dimension of altruism that not everyone can achieve. Mawlana Jami’,[2] the author of Baharistan (The Land of Spring), expresses it most memorably:

It is easy to show generosity with gold and silver Worthy of respect is he who shows generosity with his soul.

Among the characteristics and degrees of those who practice altruism are:

Offering food and feeding others at the cost of one’s own hunger and thirst, and neglecting oneself in the provision of others. Provided that no one’s rights are violated, this is a virtue characteristic of truly pious, saintly people. Despite all adversities, spending whatever one has as a favor from God in God’s way and purely for His good pleasure, and in such a disinterested manner that one forgets what good one has done. This virtue is particular to those with considerable nearness to God, who take far greater pleasure in giving than receiving. Attributing to God exclusively all the accomplishments with which one is favored without seeing oneself as the agent of any good and, without expecting any return, even in the form of spiritual pleasures, for all that one does for God’s sake, always fbeing aware of Him and experiencing oneself as the shadow of the light of His existence. This last one is the attitude and practice of those nearest to God, including primarily the noblest of humankind and the greatest of all times and places, upon him be peace and God’s blessings. His Ascension is a demonstration of his being accorded the highest honor and being sought after (by all the angels and many among human beings and jinn) as a reward for his incessant efforts for perfect knowledge of God. His return from the realms beyond the heavens to be among people in this world is such a great degree of altruism that nobody else has ever been able to achieve it. His emerging from Paradise and letting his profuse tears fall into the pits of Hell for the salvation of humankind expresses the greatest possible altruism.

O God! For the sake of your chosen Prophet, Muhammad, make us of those who do not begrudge what has been given to their brothers-in-religion, but prefer them to themselves, even though poverty be their lot, and may Your blessings and peace be on our master Muhammad and on His family and Companions.

[1] Sunan al-Tirmidhi, “Birr,” 40. [2] Mawlana Nur al-Din ‘Abd al-Rahman ibn Ahmad al-Jami’ (1414-1492), commonly called the last great classical poet of Persia, and saint, composed numerous lyrics and idylls, as well as many works in prose. His Salaman and Absal is an allegory of profane and sacred love. Some of his other works include Haft Awrang, Tuhfat al-Ahrar, Layla wu Majnun, Fatihat al-Shabab, Lawa’ih, al-Durrah.

[learnjkbose]

Baharistan Urdu Class 4 Chapter 6 Question Answer

سبق “مٹی کا تیل” جموں کشمیر بورڈ کے چوتھی جماعت کے طلباء کے لیے بہارستان اردو کتاب کا چھٹا سبق ہے۔ یہ پوسٹ سبق نمبر 6 “مٹی کا تیل” کےمتعلق ہے Baharistan Urdu Class 4 Chapter 6 Question Answer اس پوسٹ میں آپ کو سبق “مٹی کا تیل” کے الفاظ معنی ، تشری، اور سوالات و جوابات پڑھنے کو ملیں گے۔ پچھلی پوسٹ میں آپ نے سبق نمبر 5 نظم کہنا بڑوں کا مانو کے کے الفاظ معنی ، اور سوالات و جوابات کے بارے میں پڑھا…

[ancientidea34]

Teachers protest living conditions in Iran

Teachers protest living conditions in Iran

Iranian teachers chanted slogans against their demands being ignored during a protest against living conditions. Teachers gather outside the parliament building in Tehran on the third day of their strike. Mohammed Habibi, spokesman for the Teachers’ Union, said security forces had detained three teachers who had gathered outside the parliament building in Baharistan, east of Tehran. Habibi called…

[kashmironlinenews]

Download 9th Urdu Guide Book PDF | Free JKBOSE | NCERT Urdu Notes 2022 |

Download 9th Urdu Guide Book PDF | Free JKBOSE | NCERT Urdu Notes 2022 |

Free JKBOSE | NCERT Solutions For Class 9th | Baharistan Urdu Notes & Answers Download 9th Urdu Guide Books & Study Resources : Are you one among thousands of students who are looking for free and best Baharistan Urdu Notes and Solutions. Then stay care free and enter into a world of free NCERT solutions and answers for various subjects including Urdu. You can download the study material for…

[ozgurdemirci]

1- Baharistan Serisi 6. Bahçe; “Lakin yüzün, her a’zadan daha çirkin olursa iyisi mi onu ört, kapa, başka taraflarını açık bırak.” / Baharestan Series 6th Garden; “Whereas thy face be fouler than any other limbs, you better shroud it, cover it up, leave rather your other parts open to see.”, 2018, Oil on canvas / Tuval üzerine yağlıboya, 150x150 cm. 2- Baharistan Serisi 5. Bahçe; “O öyle bir kamçıydı ki kalınlıkta zehirli yılana, uzunlukta zehirsiz yılana benziyordu.” / Baharestan Series 5th Garden; “It was such a whip that it appeared as a venomous snake in girth, yet an innocuous one in length.”, 2018, Oil on canvas / Tuval üzerine yağlıboya, 150x150 cm. 3- Baharistan Serisi 7. Bahçe; “Bu iki zattan biri mucizedir, öbürü de sihir. Biri nurdur, öbürü ziya. Biri aydır, öbürü yıldız. Beriki huridir, ötekisi de Peri.” / Baharestan Series 7th Garden; “One among these two is miracle, and the other magic. One is glory, the other light. One is the moon, the other a star. Hither is a houri, thither - a fairy.”, 2018, Oil on canvas / Tuval üzerine yağlıboya, 140x140 cm. Özgür DEMİRCİ "BAHARİSTAN: Altında nehirler akan yüksek ağaçlar ve narin çiçeklerin hikâyesi" / "BAHARESTAN: The story of high trees and delicate flowers with rivers flowing alow" 25 Nisan-29 Haziran 2019 | April 25-June 29, 2019 Ziyaret Saatleri: Pazartesi – Cumartesi, 10:00-18:00 (Pazar randevu ile) #galeri77 #galeri77art #baharistan #ozgurroma #aytug.ulgen #ecebalciglu #atalanalper @galeri77 #guneyebru_ #painting #contemporarypainting #figuartiveart #oiloncanvas #art #artcollection #artcollector #artgallery #artist #artoftheday #artshow #artstagram #artsy #artwork #contemporaryart #exhibition #fineart #instaart #masterpiece #sanat #peinture #kunstmann https://www.instagram.com/p/BzP0Z2FHihN/?igshid=odl8mpollniu

[kanatlarimvarruhum-da]

Aşk, bir sırdır ki söylenmesi caiz değildir, fakat iki yüz perde arkasında da olsa, gizlenmesi kabil değildir. (MOLLA CAMİ/Baharistan)