Sacrifice

The conscience speaks, the whispers grow
The inner light pierces through.
Like the rays of dawn, - light, hope and life
A new beginning, a new day, the soul awakes.

The soul awakes - fighting its first battle
against the sister of death that longs to keep him in bed
So many more battles lie ahead
Each moment, and phase, so many tests
To be purified and tested, before it rests.

It will struggle, it will fall, it will sin
But most importantly, it will repent and repent, once more stand tall
Washing away all the filth once again
Crying to its Lord in the depth of the night
To be saved from His displeasure, His anger and wrath
This repenting sinner.

Sometimes walking by - hands and arms are bleeding
Compassionate and pure - despite all its heard
So many sacrifices this soul will make
In submitting to its creator, its own heart it could break.
This human.

It will submit humbly in its prayers,
Bowing down, it will submit its own ego
Its anger will turn into mercy, its sadness into reason, its worries and fears into faith and trust.
It will hear ill speech but walk away,
It will spread peace and love to every passerby
It will give what it gives for the sake of its Lord
And what others fight for it will give in charity
They shed blood for this, but it gives it away freely
This mumin.

Enveloped by heaven's love
Blessed steps. And words. And tears.
And - it just keep walking, closer and closer
Towards Allah swt seeking His face, His pleasure
Embraced.

One day, it silently and gently flows away
Embraced by angels, doors of mercy wide open.
For all its done, all its giving, all its sacrifices, everything for the one, it returns.
Heaven.

(c) 2014

The Impact of Nature and Meditation on Mental Health

by Zartasha Zainab

    Contemporary scientists and health practitioners have spent almost a decade now focusing largely on the impact of our mental health using the biomedical paradigm. Research has been directed towards exploring brain processes, functions and various parts of the brain, our genetic composition,  our biology and often blaming the victim of mental illnesses for the way they think or behave while ignoring the social context in which those illnesses or disorders take root. Several mood disorders that impact our physiological state both mental and bodily can be treated using natural techniques with fewer side effects.  New studies are finding holistic ways that will enable us to better perform, have better brain functions and better overall mental health. Whereas studies on drug use to cure mental illness has shown various hazardous side effects.. Tricyclics and antidepressants such as Tofranil and Elavil can lead to heart attack, stroke, hypotension, blurred vision, anxiety, tiredness, dry mouth, constipation, gastric disorders, erectile failure, and weight gain. The use of MAO inhibitors such as Parnate can have side effects such as fatal hypertension, dry mouth, dissiness, nausea, and headaches. The use of Selective Serotonin Reuptake Inhibitors such as Prozac can lead to nervousness, fatigue, gastrointenstinal complaints, dizziness, headaches and insomnia. And finally the use of Lithium can lead to tremors, gastric distress, lack of coordination, dizziness, cardiac arrhythmia, blurred vision, fatigue and also death. When weighing the costs and benefits of drug therapy or biopsychosocial therapies that focus on thought processes that result in stress, relaxation and the role that our social and environmental factors play on allowing us to achieve mental health are a lot more effective.⁴  This article focuses on two key factors that impact our mental well being. (1) Spending time in nature and (2) The impact of meditation on mental health which often results in overall well being.

     Have you ever felt extremely stressful and then gone to a park or a nature walk to find yourself feeling renewed, refreshed, more tranquil as well as peaceful inside out? Well, that feeling is not just you. Various studies have shown that being around nature directly impacts our mental health and overall well being. Studies conducted on children have shown that children growing up in the inner city who are not often exposed to as much natural environment are at risk of academic underachievement, juvenile delinquency, teenage pregnancy and other important negative outcomes. In order to avoid these outcomes there is a necessity for self discipline, which requires directed attention which is a limited resource that can be renewed through contact with nature. Children who spent more time around nature showed greater concentration, impulse inhibition, and the ability to delay gratification. Girls especially showed a remarkable degree of overall better mental health being in close proximity to nature and boys showed better overall mental health being close to nature even from a greater distance.¹

    The next focus of this article is the impact of meditation on mental health. A variety of studies have shown that transcendental meditation also has an astonishing impact on overall mental well being. Transcendental meditation is a mental practice that focuses on putting the mind and body in a state of complete relaxation. This method has been shown to reduce anxiety as well as stress and also enhancing mental health. Studies were conducted over an entire twelve week period and test scores revealed overall well being in somatisation and anxiety as well as better immune functioning. Transcendental meditation allows the mind to settle into a quieter state and the body into a state of deep rest leading to relaxed alertness. It also reduces anxiety and distress. This is independent of age, sex and marital status.³ Meditation also has an enormous impact on our immune system. Meditation boosts antibodies, it melts away stress, it stimulates immune system brain function regions. Since our immune system is also linked to thoughts, for reasons unknown, it responds to both negative and positive thoughts. Meditation creates the perfect environment for the immune system to flourish allowing for better health, more energy and greater happiness.²

      Through natural environments and meditations, we are able to have an overall better immune system, better somatisation, relief from anxieties as well as depression as well as various stress disorders. These methods are much healthier than using drugs to cure the mood disorders which are accompanied by hazardous side effects. It also leads to better concentration and immune system. Meditation and nature allow us to develop a stronger mental and physiological state improving our autonomous nervous system as well as central nervous system both within our consciousness as well as sub consciousness.  These are just a few ways of understanding mental health from a more broader and holistic perspective that health professionals are beginning to research and target in order to develop better social, behavioural and environmental outcomes for our overall mental health and well being.          ____________________________________________________________________________________

            ¹Faber, A., Kuo, F., & Sullivan, W. (2002). Journal of Environmental Psychology, 22(2), 49-63. Retrieved November 10, 2014, from    http://www.sciencedirect.com/science/article/pii/S0272494401902415

           ²Miserandino, M. (2012). Intrapsychic Foundations of Personality. In Personality Psychology.       New Jersey: Pearson

       ³Yunesian, M., Aslani, A., Vash, J., & Yazdi, A. (2008). Effects of Transcendental Meditation         on mental health: A before-after study. Clinical Practice and Epidiemiology in Mental  Health,4(25). Retrieved November 11, 2014, from  http://www.cpementalhealth.com/content/4/1/25

         ⁴Davison, G., Blankstein, K., Flett, G., & Neale, J. (2013). Mood Disorders and Suicide. InAbnormal Psychology Fifth Canadian Edition (5th ed., pp. 260-264). New Jersey: John Wiley and Sons

Health and Well Being in Islam - Table of Contents

Author's Note

Section One: Individual Well Being
    Chapter 1: Understanding the Self
    Chapter 2: Moral Development
    Chapter 3: The Muslim Helpline
    Chapter 4: Challenges in Adolescence (13-19)
    Chapter 4: Challenges in Young Adulthood (19-40)
    Chapter 5: Challenges in Middled Aged (40-65)

Section Two: Elders 65+
    Chapter 1: Understanding the Needs of our Elders
    Chapter 2: Preventing the Development of Old Age Diseases

Section Three: Children and Infants
    Chapter 1: Child Development
    Chapter 2: When does the 'rooh' Arrive?
    Chapter 3: Engaging Activities for Infants and Preschoolers
    Chapter 4: An Islamic School Environment
    Chapter 5: Engaging Activities for Young Children
    Chapter 6: Engaging Activities for Children 7-12

References




 

 

   

 

 

 

In Rememberance of Lost Loved Lives

May Allah swt reunite them in Jannatul Firdous....

<3 <3 <3

Tahajjud

Q1. What is Tahajjud?
A.Tahajjud comes from hujood, which is doing one thing and the opposite, so the word hajada may mean he slept or it may mean he stayed up at night, which are opposites.
Tahajjud means waking up after sleeping, and it became a name for prayer, because the individual wakes up for it. So tahajjud means getting up to pray at night. This meaning was given by al-Aswad, ‘Ilqimah, ‘Abd al-Rahmaan ibn al-Aswad and others.

Q2. How does one offer Tahajjud?
A. Offer 2 rakat salaah. 2 rakat is the minimum ofcourse and there is no upper limit.

Q3. What is the difference between Tahajjud and Qiyam ul Layl?
A. Qiyaam al-layl means spending the night, or part of it, even if it is only one hour, in prayer, reading Qur’aan, remembering Allah (dhikr) and other acts of worship. It is not stipulated that it should take up most of the night.
Tahajjud means specifically praying at night, and some scholars limited it to prayers that are offered at night after sleeping.
Qiyaam al-layl is more general than tahajjud, because it includes prayer and other actions, and it includes prayer before and after sleeping.

Q4. Should I pray Witr before Tahajjud or after Tahajjud, specially if there is a chance to pray witr behind the Imam?
A. I could not shorten it please read the entire explanation:
Shaykh Ibn Jibreen (may Allaah preserve him) was asked a similar question and he replied:
It is better for the person who is praying behind the imam to follow the imam until he finishes Taraweeh and Witr, so that he will have stayed with the imam until he finishes, and the reward for spending the whole night in prayer will be recorded for him. This is what Imam Ahmad and other scholars did.
Based on this, if a person prays Witr with him (the imam) and finishes with him, there is no need to do another Witr at the end of the night. If he wakes up at the end of the night he may offer whatever prayers Allaah has decreed for him, two rak'ahs at a time. And he should not repeat Witr, because there should not be two Witrs in one night.
Some scholars regarded it as preferable to pray Witr with the imam and do an additional rak’ah, by standing up after the imam says the salaam and then doing another rak'ah and saying the salaam, and then praying Witr at the end of tahajjud, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you fears that dawn is about to come, let him pray one rak’ah as Witr …” And he said: “Make the last of your prayer at night Witr.”

If you have any further doubts ask under comments. Please feel free to tag yourself in this post.

--
For further details and references check the links below
http://islamqa.info/en/143240
http://islamqa.info/en/65702

Allah's Existence is Justified; The purpose of our existence has to be...

Dua'a Qunoot

Q. What is dua-e-qunoot?
A. Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
(See Tasheeh al-Du’aa’ by Shaykh Bakr Abu Zayd, p. 460)

Q2. Is it necessary?
A. It is better not to recite qunoot in witr "ALL" the time, rather it should be done sometimes, because there is no evidence that the Messenger of Allaah (peace and blessings of Allaah be upon him) did it all the time. Qunoot is Sunnah. Based on this, if a worshipper omits Qunoot, his prayer is still valid.

Q3. Should I recite dua-e-qunoot after bowing or before bowing?
A. With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.

Q4. Till where should I raise my hands?
A. The worshipper should raise his hands to chest height and no more, because this du’aa’ is not a du’aa’ of supplication in which a person needs to raise his hands high. Rather it is a du’aa’ of hope in which a person holds out his palms towards heaven

Q5. What is the real dua of qunoot?
A. The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me some words to say in qunoot al-witr:

“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la manja minka illa ilayk

(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”

The last phrase – Laa manja minka illa ilayka (There is no place of safety from You except with You) – was narrated by Ibn Mandah in al-Tawheed and classed as hasan by al-Albaani.

It is not obligatory for the du’aa’ of Qunoot to be in the words narrated from the Prophet (peace and blessings of Allaah be upon him); rather it is permissible for the worshipper to say other words or to add to them. Even if he were to recite verses from the Qur’aan that include words of supplication, that would be sufficient.
Many hanafies read - Allahumma inna nasta'inuka wa nastaghfiruka..., which is correct and you can recite that dua.

If you have any further doubts ask under comments.

--
For further details and references check the links below
http://islamqa.info/en/9061
http://islamqa.info/en/14093
http://islamqa.info/en/20031

The Glorified Names

Nasheed Lyrics:

Ya Allah, Ya Allah
Ya Allahu, Ya Rahmanu, Ya Raheem
Ya Malik, Ya Quddusu, Ya Salaam
Ya Mu'minu, Ya Muhayminu, Ya 'Aziz
Ya Jabbar, Ya Mutakabbir, Antal Khaliq
Antal Bari'ul Musawwir
Ya Ghaffar, Ya Qahhar
Subhanak

Ya Wahhab, Ya Razzaq
Ya Fattah, Ya 'Alim
Antal Qaabidu, Antal Basitu
Antal Khafidh, Antal Rafi'
Antal Mu'izzu, Antal Mudhillu
Ya Sami'u, Ya Baseeru, Ya Allah
Ya Allah, Ya Allah
Antal Hakamu, Antal 'Adlu, Ya Lateef
Ya Khabeer, Ya Haalimu, Ya Adheem
Ya Ghafuru, Ya Shakuru, Ya 'Ali
Ya Kabeer, Ya Hafidhu, Ya Muqeet
Ya Haseebu, Ya Jaleel
Ya Kareem, Ya Raqeeb
Subhanak

Ya Mujeeb, Antal Wasi'
Ya Hakeem, Ya Wadud
Ya Majeed, Antal Baa'ith
Ya Shaheed, Antal Haqq
Ya Waqeel, Ya Qawi'
Ya Mateenu, Ya Waleeyyu, Antallah
Ya Hameed, Antal Muhsi'
Antal Mubdi'u, Ya Mu'id
Antal Muhyi' wal Mumeet
Antal Hayyul Qayyum
Antal Wajeedul Maajid
Antal Wahhidul Ahadu
Al Qadeerul, Al Muqtadiru
Antal Muqaddimu, Antal Muakhkhiru
Antal Awwal
Antal Aakhir
Antal Dhahiru, Antal Baatinu
Antal Waali wal Muta'ali
Al Barru Tawwabu
Antal Muntaqimu
Ya 'Afuw, Ya Raufu, Ya Allah
Ya Allah, Ya Allah, Ya Allah, Ya Allah

Ya Malik al-Mulk
Ya Dhul Jalali wal Iqram
Antal Muqsit
Antal Jami'
Antal Ghaneeyu.. Antal Ghaneeyu
Antal Mughnee.. Antal Mughnee
Antal Mani'
Antad Darr.. Antar Rabbi
Antan Nafi'
Antan Nur
Antal Haadi
Antal Badi'.. Antar Rabbi
Antal Baaqi'.. Antal Baaqi'
Antal Waarith
Ya Rasheedu, Ya Saburu, Ya Allah
Ya Rasheedu, Ya Saburu, Ya Allah
Ya Allah, Ya Allah

Because she is the one who is going to raise a Nation

Article on Sanctity of LIfe - Aramesh and H. Shadi

    Islamic jurisprudence, based on a convincing

interpretation of the holy Koran, does not recognize a

person’s right to die voluntarily. The Islamic arguments

against euthanasia can be summarized in two main

reasons: 1-Life is sacred and euthanasia and suicide are

not included among the reasons allowed for killing in

Islam. And 2-Allah decides how long each of us will

live and two verses support this reason.

According to Islamic teachings, life is a divine trust

and can not be terminated by any form of active or

passive voluntary intervention.11 All the Islamic

scholars regard active euthanasia as forbidden (Hiram)

and there is no difference between Sunni and Shiite

schools.

    The moment of death, ajal, is under the control of

Allah and the human has no say in this matter; the

human can not and should not attempt to hasten or

delay the ajal. The prohibition on life applies equally

well whether for self, suicide, or others, homicide or

genocide. The concepts of autonomy, freedom and

individual choice does not apply here for these two

reasons: a. life does not belong to the human; and b.

taking life will cause harm to the family and society in

general. An individual's freedom of choice is

constrained by the harm it causes to others.

Justifying the stance of advocates of euthanasia on

the basis of other factors such as economic concerns,

consideration of resources that could otherwise be

utilized by other patients and death with dignity does

not seem plausible because of crime nature of mercy

killing in Islamic point of view.3 Of course, we have to

exclude the situation in which the life support

equipments are switched off from a brain-dead person,

aimed to use them for saving the life of a live person.

As a conclusion we can say that the Islamic position

is that life belongs to Allah. It is He who gives and

takes away life. No human can give or take it. Muslims

are against euthanasia. They believe that all human life

is sacred because it is given by Allah, and that Allah

chooses how long each person will live. Human beings

should not interfere in this.

   There are two instances, however, that could be

interpreted as passive assistance in allowing a

terminally ill patient to die and would be permissible

by Islamic law: Administering analgesic agents that

might shorten the patient’s life, with the purpose of

relieving the physical pain or mental distress, and

withdrawing a futile treatment in the basis of informed

consent (of the immediate family members who act on

the professional advice of the physicians in charge of

the case) allowing death to take its natural course.11

If a patient is medically presumed dead through

what is known as brain death, switching off the life

support may be permissible, with due consultation and

care, especially when it is clear that the life support

machine becomes of no use for the already-dead patient

or in the case of organ and tissue donation for saving

another persons’ life which is a routine practice in Iran

and some other Muslim countries. Regarding end-stage

dementic patients, they should be considered as

completely human being and according to Islamic teachings; their life is scared and should not be taken.

What Does "Freedom" Mean to You?

Euthanasia and doctor assisted suicide is becoming legalized in more and more countries in the world. At the last stage of one's life, when one is faced by suffering, pain and dependance - people are beginning to choose death over life. It contradicts with a doctor's values to preserve life and heal, It may be due to depression or contracting the most deadlydiseases including HIV, AIDS, and cancer.  

 Surveys further indicate that religious values, practices and beliefs seem to have the highest correlation with the conceptof death and life. Agnostic and Atheism religious beliefs are the most supportive of Euthanasia while Muslims, Chrisitans,Jews and other faiths are generally not supportive of it.

  

Death and Life.Allah swt states "He who created death and life"....

  

Why is that? What does faith have to do with it? 

  

The biggest concern is "one should be able to choose" but the Canadian government has not legalized it because it values to sanctity of life, a doctor's job to preserve life above autonomy. Just like it provides people freedom of religion, freedom, autonomy at the expense that it does not violate the rights and dignity of another human being.. what if that violation is against oneself?

  

Is freedom and free will the most valuable entity that exists?Is beneficience more valuable than the right to freedom?and...if beneficience is more important than doesnt that open doors to so many other neglected ethics?

 Is freedom of speech more important than mannered restrained speech?Is moderation of temper, crime and violating the rights and dignity of other human beings not prohibited? Illegal? Are drugs, rape and abuse not illegal? Is peacenot more important than war?

  

Is the sancitity of life more important than the right to autonomy??? Was it ever ?? 

Freedom isnt beneficience - free will is great but to what extent? 

 

This test starts in this life and continues on to the next. Adam (a.s.) was sent to the earth for a reason.. cause restraint comes before freedom.The heavenly virtues are just not supposed to be compromised. ANd if you do keep compromising them, than how can you be in heaven? 

  

What most don't realize is true freedom and liberation is the liberation of the soul. If you remember watchign the lion kind as a child, as Mufasa showedSimba everything the light touched "except the shadowy place" why must we search the prohibited domains? 

IF Allah swt gave us free will, and if people sin against themselves anyways, than should euthanasia be allowed?

but...if you "choose" to "love" Allah swt more than it is haram. 

http://islamqa.info/en/70363

Resilience with Love

Recent studies reveal that the power of a kind word, good manners, politeness and social support and accepting the condition have a huge role on the resilience of people with disabilities. Our current society consists victim blaming, individualizing the client as deficient and stigmatizing behaviours towards those with illnesses. While we can hold the role of medicine accountable for curing several viral, bacterial and infectious diseases and saving lives, relieveing pain, enabling actives lives and performing caring functions, as the Prophet pbuh stated “you should seek medicaltreatment, because Allah, the Exalted, has let no disease exist withoutproviding for its cure, except for one ailment, namely, old age'."(Reported by Ahmad and the six sunnan. Tirmidi ), we cannot neglect the social conditions in which they exist. Through this article, I would like to raise awareness of the social factors contributing to the resilience of those with illness, the merit of becoming ill and helping those with illness and the impact of living the islamic lifestyle and following divine guidance that supersedes our limited understandings that are beyond our perceptions by comparing social anthropological studies that look at various social and environmental conditions and lifestyles.

Sickness; A Blessing or a Curse?

Historically in western soceity, religions were all generalized under giving illness stigmatizing labels such as deviance and satanic. (Crawford; 374)

The Prophet pbuh stated. “No Muslim is afflicted with any hurt, even if it is no more than thepricking of a thorn, but Allah wipes off his sins because of it and his sinsfall away from him as leaves fall from a tree'."(Abu Huraira)

Studies comparing migration of African Carribeans and Turkish in the Netherlands reveal that the social conditions for both groups included experiecing low levels of employment, low levels of education and while the social conditions made both groups vulnerable, the results were not the same. This suggests that the lower risks were reletaive to one’s expectations, ambitions and perceptions. The way we perceive illness and the conditions around us, and to the extent that which we internalize stress impacts our vulnerability to contractign diseases as well as resilience.

Accepting the societal labels, internalizing societal negative perceptions and stress can all heavily impact the well being of individuals. While certain lifestyle patterns can result in contractign dangerous chronic diseases including STDs, cancer and so on, many diseases do actually serve as blessings that expiate for sins in this world and should not be viewed negatively.   The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world.”

Narrated by al-Tirmidhi, 2402.

How to Treat Individuals with illness

Many diseases today are caused or prolonged due to stress, lack of social support, heavy reliance on psychoactive druge, sleepign aid and pain relievers. (Crawford 373). Elders are being placed on social welfare programs and old houses, toddlers are being dropped into daycares and the structure of society are becoming more and more consumer based and individualistic. By ignoring the underlying causation of societal conditions in which illness is beginning to take root and societal imbalances are beginning to take place. Illness are beginning to prolonged. This is what happens when we think that we “know” it all and our perceptions without the aid of the firmness of divine guidance. In this specific article, I’m going to be discussing the way we should treat those with illnesses. It is Islamic etiquette to visit a sick Muslim, to provide him moral support,and to make sure that he or she is well taken care of.

The Prophet, peace be upon him, said: "A Muslim has six obligations toanother Muslim." "What are these?" they asked. He replied:"To greet another Muslim when you meet him; to respond when he invitesyou; to give him your (sincerest) advice when he seeks it; to say 'may Allahhave mercy upon you' when he sneezes and says ' may Allah be praised '; tovisit him when he falls ill; and when he dies, to attend his funeral."

Negative attitudes stem from ignorance, fear and pity that are perpetuated by the media. Cross sectional studies indicate that Television is the main source of information about various illnesses and disorders. Family members also often become mroe hostile towards diseased members and act hostile towards them due to the perceived burden of care. (Smith & Reddy, 2011) . While women tend to be more expressive of compassion and empathy, these attitudes continue to persist. They negatively impact the social identity, social interactions and social institutions at the societal level causing distress for the individual and discrimination from the general public.   (Smith & Reddy, 2011)

In conclusion, I would like to make a point that as Muslims in society, we do not follow the negative attitudes that are created. That we - for the sake of Allah swt - show kindness, consideration, acceptance towards those with illnesses. That we see the merit in helping those and the rewards for doing good to members of our society during hardships.  

Sincerity Checklist

http://www.onislam.net/english/reading-islam/living-islam/growing-in-faith/452831-sincerity-the-foundation-of-perfect-deeds.html

(1) No gratitude: How did you feel?

(2) Efforts were not recognized, appreciated etc. How did that feel?

(3) do you remember the deed constantly so that it feeds the ego/arrogance?

More importantly: 

Love

If you already acknoledge that Allah swt is the creator, and all His attributes..than you should KNOW who's opinion really truly matters!
Go back and re-acknowledge Allah SWT's Attributes!!!

Fear

The Messenger of Allah (saws) said: ‘The first of people against whom Judgment will be pronounced on the Day of Resurrection will be a man who died a martyr.  He will be brought and Allah will make known to him His favours and he will recognize them.  [The Almighty] will say: “And what did you do about them?”  He will say: “I fought for you until I died a martyr.”  Allah Subhanah will say: “You have lied! - you did but fight that it might be said [of you]: He is courageous.  And so it was said.”  Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.  [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran.  He will be brought and Allah will make known to his Him favours and he will recognize them.  [The Almighty] will say: “And what did you do about them?”  He will say: “I studied [religious] knowledge and I taught it and I recited the Quran for Your sake.” Allah Subhanah will say: “You have lied! - you did but study [religious] knowledge that it might be said [of you]: He is learned.  And you recited the Quran that it might be said [of you]: He is a reciter.  And so it was said.”  Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth.  He will be brought and Allah will make known to him His favours and he will recognize them.  [The Almighty] will say: “And what did you do about them?”  He will say: “I left no path [untrodden] in which You liked money to be spent without spending in it for Your sake.”  Allah Subhanah will say: “You have lied! - you did but do so that it might be said [of you]: He is open-handed.  And so it was said.”  Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

Allahu'Akbar : The Greatness of Allah

Purpose of Life

Unseen Aspects of the Heavens and the Earth

Light Upon Light

https://www.youtube.com/watch?v=6dMllapsjP8#t=155

Tribulations in Dunya, not in Deen

When Allah Loves You

Surah Hadid Tafsir