View allAll Photos Tagged riyaa
i love ya'll guys. thank u so much for the nice comments! ;] && to my flickr buddies, Connie & Sis Darla, ily both so much! && also Riyaa, she's so sweet. mwamwaa.
Riyaa Dhoani aka sailing boat was used in the past as the mode of traveling by sea....it took days to travel from one place to other on these kind of sailing boats...which now takes only a few hours to travel the same distance on boats we find today...
Nowadays we rarely see these in Maldives as people use Marine Engines on almost all of the Boats...
Taking a sunset cruise in a small RIYAA DHOANI (a typical Maldivian boat) from HDh. Kulhudhuffushi to nearby island.
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A gift frm Adam Manik to my uncle
Photographer: Adam Manik
25th Jan 1969
Maizan Photo Studio
These are some photo's I found in my family album. Just thought it would great to share a part of history. All credits go to the great photographers who took these photos.
Ibn Taymiyyah said:
حكي أن أبا حامد الغزالي بلغه أنمن أخلص لله أربعين يوما تفجرت ينابيع
الحكمة من قلبه على لسانه
قال: فأخلصت أربعين يوما فلم يتفجر شيء فذكرت ذلك لبعض العارفين فقال لي:
إنك إنما أخلصت للحكمة ولم تخلص لله تعالى
”… News reached Abu Hamid al-Ghazali that whoever proves sincere to
Allah for forty days, wisdom springs from his heart and is established
upon his tongue.
He (al-Ghazali) said, ‘So I became sincere to Allah for forty days but
nothing happened so I mentioned this to a righteous person and he said
to me, ‘You were not sincere for the sake of Allah, rather you were
sincere for the sake ofattaining wisdom.”
Ibn Taymiyyah then says:
وذلك لأن الإنسان قد يكون مقصودهنيل العلم والحكمة أو نيل المكاشفات
والتأثيرات أو نيل تعظيم الناس له ومدحهم إياه أو غير ذلك من المطالب وقد
عرف أن ذلك يحصل بالإخلاص لله وإرادة وجهه, فإذا قصد أن يطلب ذلك
بالإخلاص لله وإرادة وجهه كان متناقضا, لأن من أراد شيئا لغيره فالثاني
هو المراد المقصود بذاته, والأول يراد لكونه وسيلة إليه
فإذا قصد أن يخلص لله ليصير عالما أو عارفا أو ذا حكمة أو صاحب مكاشفات
وتصرفات ونحو ذلك, فهو هنا لم يرد الله بل جعل الله وسيلة له إلى ذلك
المطلوب الأدنى
“And that is because a person’s intention becomes(solely) the
attainment of knowledge or wisdom, or to seek out hidden matters,or to
gain popularity with the people and gain their praise etc. He knows
that he can only achieve all thatby being sincere to Allah and seeking
His Face. So if he seeks these things (praise, gaining knowledgeetc)
by the token of sincerity to Allah and seeking His Face, then such a
person contradicts himself because whoever seeks something (e.g. being
sincere to Allah) for the sake of something else (e.g. gain
understanding/knowledge), then the latter becomes his real goal and
the first is just a means to that .
So if a person intends to besincere to Allah so that he may become a
scholar, or pious, or one endowed with wisdom, or one who discovers
hidden realities etc, then such a person does not intend Allah, rather
he has made Allah a means for him to gain that inferior matter…”
- From the book درء تعارض المنقول مع صريح المعقول by IbnTaymiyyah
(rahimahullah).
- Incredible. It’s such a subtle difference in intention (although not
always blameworthy) but it really makes one appreciate and realise the
reasons why the Prophet (sallallahu `alayhi wa sallam) feared Riyaa’
for this Ummah so much. Ibn Taymiyyah’s statement above is not really
rebuking people who take such a route, but it’s highlighting the great
difference between doing something for the Sake of Allah Alone and
doing it in order to attain something specific (even though it may be
praiseworthy and permissible). This difference is what brings out the
true Mukhliseen (sincere) from the Salihin (righteous).
:->
Ibn Taymiyyah said:
حكي أن أبا حامد الغزالي بلغه أنمن أخلص لله أربعين يوما تفجرت ينابيع
الحكمة من قلبه على لسانه
قال: فأخلصت أربعين يوما فلم يتفجر شيء فذكرت ذلك لبعض العارفين فقال لي:
إنك إنما أخلصت للحكمة ولم تخلص لله تعالى
”… News reached Abu Hamid al-Ghazali that whoever proves sincere to
Allah for forty days, wisdom springs from his heart and is established
upon his tongue.
He (al-Ghazali) said, ‘So I became sincere to Allah for forty days but
nothing happened so I mentioned this to a righteous person and he said
to me, ‘You were not sincere for the sake of Allah, rather you were
sincere for the sake ofattaining wisdom.”
Ibn Taymiyyah then says:
وذلك لأن الإنسان قد يكون مقصودهنيل العلم والحكمة أو نيل المكاشفات
والتأثيرات أو نيل تعظيم الناس له ومدحهم إياه أو غير ذلك من المطالب وقد
عرف أن ذلك يحصل بالإخلاص لله وإرادة وجهه, فإذا قصد أن يطلب ذلك
بالإخلاص لله وإرادة وجهه كان متناقضا, لأن من أراد شيئا لغيره فالثاني
هو المراد المقصود بذاته, والأول يراد لكونه وسيلة إليه
فإذا قصد أن يخلص لله ليصير عالما أو عارفا أو ذا حكمة أو صاحب مكاشفات
وتصرفات ونحو ذلك, فهو هنا لم يرد الله بل جعل الله وسيلة له إلى ذلك
المطلوب الأدنى
“And that is because a person’s intention becomes(solely) the
attainment of knowledge or wisdom, or to seek out hidden matters,or to
gain popularity with the people and gain their praise etc. He knows
that he can only achieve all thatby being sincere to Allah and seeking
His Face. So if he seeks these things (praise, gaining knowledgeetc)
by the token of sincerity to Allah and seeking His Face, then such a
person contradicts himself because whoever seeks something (e.g. being
sincere to Allah) for the sake of something else (e.g. gain
understanding/knowledge), then the latter becomes his real goal and
the first is just a means to that .
So if a person intends to besincere to Allah so that he may become a
scholar, or pious, or one endowed with wisdom, or one who discovers
hidden realities etc, then such a person does not intend Allah, rather
he has made Allah a means for him to gain that inferior matter…”
- From the book درء تعارض المنقول مع صريح المعقول by IbnTaymiyyah
(rahimahullah).
- Incredible. It’s such a subtle difference in intention (although not
always blameworthy) but it really makes one appreciate and realise the
reasons why the Prophet (sallallahu `alayhi wa sallam) feared Riyaa’
for this Ummah so much. Ibn Taymiyyah’s statement above is not really
rebuking people who take such a route, but it’s highlighting the great
difference between doing something for the Sake of Allah Alone and
doing it in order to attain something specific (even though it may be
praiseworthy and permissible). This difference is what brings out the
true Mukhliseen (sincere) from the Salihin (righteous).
:->
Sabda Rasulullah s.a.w maksudnya:“Tidak ada sesuatu yang paling disukai Allah SWT selain daripada dua titisan dan dua kesan. Dua titisan itu ialah titisan air mata yang keluar kerana takutkan Allah SWT dan titisan darah yang tumpah di dalam perjuangan di jalan Allah. Manakala dua kesan ialah kesan berjuang di jalan Allah SWT dan kesan kerana menunaikan kefardhuan yang telah difardhukan oleh Allah.”
1.Sesungguhnya semua amal tergantung pada niat dan amal yang sedikit tetapi dikerjakan dengan ikhlas adalah lebih baik daripada amal yang banyak tetapi tidak ikhlas.
2.Sifat taqwa merupakan benteng yang menjadikan seseorang itu merasa dekat dengan tuhannya tanpa mengira situasi apapun ia berada sama ada di dalam kelopok orang ramai atau bersendirian. Setiap perlakuannya dipersembahkan kerana Allah.
3.Seorang ahli hikmah berkata” Contoh orang yang beramal dengan riyaa' atau sum'ah itu adalah bagaikan orang yang keluar ke pasar dan mengisi poketnya dengan batu, sehinggakan semua orang yang melihat poketnya berasa kagum dan berkata: "Alangkah banyaknya wang orang itu.", tetapi sebenarnya dia sama sekali tidak berwang kerana tidak dapat membeli apa-apa dengan batu tersebut tetapi hanya sekadar mendapat pujian orang semata. Demikian juga orang yang beramal dengan riyaa' sum'ah, tidak ada pahalanya di akirat kelak.
4.Ali bin Abi Talib r.a. berkata: "Tanda orang yang riyaa' itu ada empat iaitu malas jika bersendirian, dan tangkas jika di hadapan orang, dan menambah amalnya jika dipuji, dan menguranginya jika dicela.”
5.Tanda-tanda keikhlasan iman kepada Allah itu banyak. Di antaranya ialah seseorang itu akan menangis kerana menyesali dosa-dosa yang telah dilakukannya dan menangis kerana takutkan siksaan Allah. Dan seseorang itu akan berani dalam berjihad menegakkan agama Allah hingga sanggup menghadapi kecedaraan malah menempuh syahid kerana Allah dan seseorang itu akan sabar dan tekun (khusyuk) dalam menjalankan ketaatan kepada Allah hingga terdapat kesan-kesan lebam di dahi dan anggota badannya. Semua ini merupakan ciri-ciri orang yang benar-benar beriman di mana ganjaran daripada perbuatan tersebut amat besar pahalanya di sisi Allah SWT dan diberi ganjaran di hari akhirat kelak.
(at-Tirmidzi)