The greatest truth is honesty, and the greatest falsehood is dishonesty.
Abu BakrRead
There are five dark matters and five lamps. Love of this world is darkness, and the fear of Allaah is its lamp. Sin is darkness, and its lamp is repentance. The grave is darkness, and its lamp is 'none has the right to be worshipped but Allaah, and Muhammad is the messenger of Allaah.' The hereafter is darkness, and its lamp is the good deed. The Siraat is darkness, and its lamp is certainty of faith.
Interpretation
This quote contrasts various forms of darkness in life with their corresponding sources of illumination, emphasizing the importance of faith and good deeds.
In this quote, Abu Bakr highlights the spiritual and moral challenges faced by individuals in life, depicting elements such as worldly love, sin, death, the afterlife, and the Siraat (bridge) as sources of darkness. Each dark matter is countered by a 'lamp' representing guidance and enlightenment, with love of God, repentance, monotheism, good deeds, and certainty in faith illuminating the path through these challenges.
In practice
In a sermon discussing the importance of faith in overcoming life's challenges.
The greatest truth is honesty, and the greatest falsehood is dishonesty.
Maybe a thing that you do not like is really in your interest. It is possible that a thing that you may desire may be against your interest.
If you expect the blessings of God, be kind to His people.
It is bad for a young man to sin; but it is worse for an old man to sin.
Our abode in this world is transitory, our life therein is but a loan, our breaths are numbered and our indolence is manifest.
Do not follow vain desires; for verily he who prospers is preserved from lust, greed and anger.
Choice of evils debates always produce extremism - people choose what they hope is the lesser evil, then call it good and demonize the other choice. It will be a challenge for your generation to synthesize - to move beyond Us versus Them, to We.
There is a close relationship between flowers and convicts. The fragility and delicacy of the former are of the same nature as the brutal insensitivity of the latter.
I was a westerner in Iran, an Iranian in the West. I had no identity. I didn't even know anymore why I was living.
It is no longer simply the merchant prince, or the aristocratic monopoly, or even the employing class, that is exploiting the world: it is the nation, a new democratic nation composed of united capital and labor.
Here is the world, sound as a nut, perfect, not the smallest piece of chaos left, never a stitch nor an end, not a mark of haste, or botching, or second thought; but the theory of the world is a thing of shreds and patches.
Im waiting, for what, my kind of people, what kind is that, i can tell my kind of people by their faces, by something in their faces.
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