* The first Revelation thatcame to the Messenger of Allaah

* do you know the story of the up comming of islam (where he went in to the cave and he could read)if you do the will you please help me. Ifyou can please reply.
Praise be to Allaah.
It is reported in al-Saheehayn from ‘Urwah ibn al-Zubayr that ‘Aa’ishah the wife of the Prophet SAWS (peace and blessings of Allaah be upon him) said:
“The beginning of the Revelation that came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel came and said, ‘Read!’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘I am not a reader.’ He said, Then hetook hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a second time until I could not bear it any more, thenhe released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a third time until I could not bear it any more, thenhe released me and said,
‘Read! In the Name of your Lord Who has created (all that exists).
He has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is theMost Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.’
[al-‘Alaq 96:1-5 – interpretation of the meaning]
Then the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went back with his heart beating wildly, until he came to Khadeejah and said, ‘Coverme! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah, ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah said, ‘Nay, be of good cheer, for by Allaah, Allaah will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’
Then Khadeejah took him to Waraqah ibn Nawfal, the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic scriptand he used to write fromthe Gospel in Arabic as much as Allaah willed he should write. He was an old man who had becomeblind. Khadeejah said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah said: ‘O son of my brother, what have you seen?’ [The Prophet SAWS (peace and blessings of Allaah be upon him)] told him whathe had seen. Waraqah said: ‘This is the Naamoos [Jibreel] who came down to Moosa. Would that I were young and could live until the time when your people will drive youout.’
The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘Will they really drive me out?’ Waraqah said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should liveto see that day, I will support you strongly.’ Buta few days later, Waraqahdied, and the Revelation also ceased for a while, until the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was filled with grief.
Muhammad ibn Shihaab said: Abu Salamah ibn ‘Abd al-Rahmaan told me that Jaabir ibn ‘Abd-Allaahal-Ansaari said: “The Messenger of Allaah SAWS(peace and blessings of Allaah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hiraa’, sitting on a chair betweenthe heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [withblankets]!” So they did, then Allaah revealed the words:
“O you (Muhammad) enveloped in garments!
Arise and warn!
And magnify your Lord (Allaah)!
And purify your garments!
And keep away from Ar-Rujz (the idols)!”
[al-Muddathir 74:1-5].’”
Abu Salamah said: al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then therevelation came frequently after that.
(Narrated by al-Bukhaari, 4572; Muslim, 231)
al-Seerah (biography of the Prophet SAWS (peace and blessings of Allaah be upon him)

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:-* key word:- Biography of the Prophet
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* The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed

* This is my first time to visit this site, and having looked through it, I think it is a brilliant and useful site full of information and answers.
My question is:
What was the first prayer in which the Messenger (peace and blessings of Allaah be upon him) bowed (rukoo’)?.
Praise be to Allaah.
Firstly:
We are very happy to learn of your visit to our site and that you have benefited from it; we hope that you will continue to benefit.
Secondly:
Some of the scholars havestated that the first prayerin which the Prophet (peace and blessings of Allaah be upon him) bowed was ‘Asr prayer following the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven).
Al-Ramli al-Shaafa’i said in Nihaayat al-Muhtaaj (1/396):
Bowing is one of the unique characteristics of this ummah. The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed was ‘Asr prayer on the day after the Isra’. Al-Suyooti quoted as evidence for that the fact that it is narrated that the Prophet (peace and blessings of Allaah be upon him) prayed Zuhr on that day without bowing, and that before that he had prayedthat night in like manner. Were it not that bowing isone of the unique characteristics of this ummah, he would have done it in the prayers thathe offered before the Isra’and in Zuhr prayer of the day after.
There is a hadeeth concerning that which was narrated from the Prophet (peace and blessings of Allaah be upon him), but there is some weakness in it.
Al-Bazzaar and al-Tabaraani (in al-Awsat) narrated that ‘Ali (may Allaah be pleased with him) said: The first prayer in which we bowed was ‘Asr. I said: “O Messenger of Allaah, what is this?” He said: “I was commanded to do it.”
Al-Haythami said in Majma’ al-Zawaa’id (1/293):
This was narrated by al-Bazzaar and by al-Tabaraani in al-Awsat, but its isnaad includes Abu ‘Abd al-Raheem – if he is Khaalid ibn Yazeed, then he is thiqah (trustworthy) and is one of the men of saheeh, andI did not find any other Abu ‘Abd al-Raheem in the men of books apart from him, and I did not find Abu ‘Abd al-Raheem in al-Meezaan, and he is majhool (unknown).
The hadeeth is mentionedin Kanz al-‘Ummaal (21779), where it is suggested that it is weak.
And Allaah knows best.
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:-* key word:- Biography of the Prophet

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Muslim State in India Today

The invasions of Muhammad bin Qasim, Mahmud of Ghazni and Amir Timur
seem to have happened yesterday. The Qutb Minar in Delhi reminds one
of Aibak and Iltutmish. One who visits the Taj Mahal of Agra,
remembers Shahjahan. Akbar andAurangzeb are still the talk of the
town. Truly has Bernard Croce said that all history is contemporary.
Our living presentis the extension of the past which in many ways is
still with us. No wonder then that Muslim state in India has not
ceased to exist. It is not known as Nizam-i-Mustafa, as, in the Indian
secular democracy, it cannot be known by that nomenclature. Butit has
been internalised in the Muslim psyche and is expressed in a number of
euphemistic phrases like Muslim Identity, Muslim Personal Law,
(Muslim) Minorities Commission, Muslim Waqf Board, Muslim (Madrasa)
Education, and so on. All in all, Muslims by their personal law and
separate identity represent aseparate system within the secular Indian
state, if not a separate state within the Indian state.
6.1. SEPARATE IDENTITY
The idea of Muslim exclusivenessand preservation of a separate
identity is nothing new. In Islam all human beings are not treated as
equals. It makes a distinction between Muslims and non-Muslims. This
distinction has been repeated in passages after passages both in the
Quran and the Hadis and observed by Muslims the world over. A
non-Muslim is a Kafir, an inferior being. Non-Muslims do not enjoy any
human rights in this world; they cannot enter Paradise after. death.
Let us repeat some of the"revelations" about non-Muslims to drive home
the point. "The unbelievers among the people ofthe Book (Jews and
Christians) and the pagans shall burn forever in the fire of Hell.
They are the vilest of creatures.""When you meet the unbelievers in
the battlefield, strike off their heads." "Do not yield to the
unbelievers but fight them strenuously." "Muhammad is Allah's apostle.
Those who follow him are ruthless to the unbelievers but merciful to
one another.' "Make war on them (theidolaters)." "Allah will chastise
them through you and humble them." 'Allah has promised the hypocrites,
both men and women, and the unbelievers the fire of Hell. They shall
abide in it forever - the curse of Allah is upon them. Theirs shall be
a lasting torment." "With chains and shackles round their necks they
shall be dragged through boiling water and burnt in the fire of Hell."
"Scalding water shall be poured upon their heads, melting their
skins... They shall belashed with the rods of iron.""Whenever in their
anguish, they try to escape from Hell, the angels will drag them back,
saying: 'Taste the torment of Hell-fire'." 1 On the other hand,
Muslims will repose in Paradise asportrayed in the Quran. "They shall
recline on coaches lined with thick brocade... They shall dwell with
bashful virgins - virgins as fair as corals and rubies." "They shall
recline on jewelled coaches face to face, and there shall wait on them
immortal youths with bowls and ewers and cups of purest wine.""The
righteous (i.e. believers) shall dwell in bliss... their Lord
willshield them from the scourge of Hell. He will say: Eat and drink
in joy. This is the reward of your labours." 2
All this and much more has already been cited before. The need to
repeat it is to emphasise the Islamic injunction that Muslims and
non-Muslims are distinct entities and the two cannot meet on terms of
equality. This separate identity was crystallized in the twenty
conditions laid down by Caliph Umar for the governance of the Zimmis.
The Zimmis (originally Christians and Jews and later Hindus) were
those subjects whose life was spared and who were a protected people
(although no punishment was awarded to a Muslim who attacked a Zimmi).
The conditionsare like this. The Muslims are to be respected. The
Zimmis are not to dress like Muslims. They must wear a humble dress so
that theymay be distinguished from Muslims. They are not to give each
other Muslim names. They are not to ride on horses with saddle and
bridle. They are not topossess swords and arrows. They are not to wear
signet ringsand seals on their fingers. They are not to rebuild any
old buildings which have been destroyed. Muslim travellers are not to
be prevented from stayingin their temples. They are not to mourn their
dead loudly. They are not to buy Muslim slaves. They are not to
propagate the customs and usages of polytheists among Muslims. If any
of their people show any inclination towards Islam, they are not to be
prevented from doing so. 3
One of the important condition was that the Zimmis were not to build
their homes in the neighbourhood of those of Muslims. There are clear
injunctions in the Quran for Muslims not to befriend
infidels."Believers, do not choose the infidels... for your friends."
The danger in the living together with unbelievers is clearly
spelledout in the Quran.....

Early History of Islam in India

Trade relations have existed between Arabia and the Indian
subcontinent from ancient times. Even in the pre-Islamic era , Arab
traders used to visit the Malabar region , which linked them with the
ports of South East Asia . Newly Islamised Arabs were Islam's first
contact with India. According to Historians Elliot and Dowson in their
book The Historyof India as told by its own Historians , the first
ship bearing Muslim travelers was seen on theIndian coast as early as
630 AD. H.G. Rawlinson, in his book: Ancient and Medieval History of
India [ 36 ] claims the first Arab Muslims settled on the Indian coast
in the last part of the 7th century AD. Shaykh Zainuddin Makhdum's
"Tuhfat al-Mujahidin"is also a reliable work. [ 37 ] This fact is
corroborated, by J. Sturrock in his South Kanara and Madras Districts
Manuals , [ 38 ] and also by Haridas Bhattacharyain Cultural Heritage
of India Vol. IV . [ 39 ] It was with the advent of Islam that the
Arabs became a prominent cultural force in the world. The Arab
merchants and traders became the carriers of the new religion and they
propagated it wherever they went. [ 40 ]
Muslim neighborhood in Delhi circa 1852.
The first Indian mosque is thought to have been built in 629 A.D,
purportedly at the behest of Rama Varma Kulashekhara , who is
consideredthe first Indian Muslim, during the lifetime of Muhammad (c.
571–632) in Kodungallur , Kerala by Malik Bin Deenar . [ 41 ] [ 42 ] [
43 ] [ 44 ]
In Malabar , the Mappilas may have been the first community to convert
to Islam as they were more closely connected with the Arabs than
others. Intensive missionary activities were carried out along the
coast and a number of natives also embraced Islam. These new converts
were now added to the Mappila community. Thus amongthe Mappilas, we
find, both the descendants of the Arabs through local women and the
converts from among the local people. [ 40 ]
In the 8th century, the province of Sindh (in present day Pakistan)
was conquered by an Arab army led by Muhammad binQasim . Sindh became
the easternmost province of the Umayyad Caliphate .
In the first half of the 10th century, Mahmud of Ghazni added the
Punjab to the Ghaznavid Empire and conductedseveral raids deeper into
modernday India . In 11th century, Ghazi Saiyyad Salar Masud played
significant role. A more successful invasion came at the end of the
12th century by Muhammad of Ghor . This eventually led to the
formation of the Delhi Sultanate .
Arab-Indian interactions
There is much evidence in history to show that Arabs and Muslims
interacted with India and Indians from the very early days of Islam,
if not before the arrival of Islam in Arabia. Arab traders transmitted
the numeral system developed by Indians to the Middle East and Europe.
Many Sanskrit books were translated into Arabic as early as the Eighth
century. George Saliba writes in his book 'Islamic Science and the
Making of the European Renaissance' that"some major Sanskrit texts
began to be translated during the reign of the second Abbasid caliph
al-Mansur [754–775], if notbefore; some texts on logic even before
that, and it has been generally accepted that the Persian and Sanskrit
texts, few asthey were, were indeed the first to be translated."

Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between thetwo prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.
Praise be to Allaah.
Firstly:
The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer andis not obligatory. This has been discussed previouslyin the answer to question no. 130981
Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayerinvalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not anomission of something obligatory, because of thegeneral meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. In Saheeh Muslim it says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him toprostrate, because it never occurred to him to do it.
End quote from ash-Sharhal-Mumti‘ ‘ala Zaad al-Mustaqni‘, 3/333, 334
Secondly:
The first Tashahhud is oneof the obligatory parts of the prayer although it is not one of the pillars or essential parts, as was explained previously in the answer to question no. 34570
If someone omits this obligatory part deliberately, his prayer is rendered invalid, as you will see in the answer to question no. 9897 . If someone omits it becausehe forgot, then he has to do the prostration of forgetfulness before the salaam. If someone omits it because he is unaware of the ruling on it, he doesnot have to do anything, because the one who is unaware is excused.
The evidence for the obligatory parts of the prayer being waived in the case of forgetfulness, and that the prostration of forgetfulness is required in this case, is the report narrated by al-Bukhaari (795) and Muslim (570) from ‘Abdullah ibn Buhaynah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr, then he stood up after thefirst two rak‘ahs and did not sit, and the people got up with him. When hehad finished the prayer and the people were waiting for him to say thetasleem, he said takbeer whilst sitting and prostrated twice before saying the salaam, then he said the salaam.
Ibn Qudaamah (may Allahhave mercy on him) said, concerning one who omitted the obligatory part deliberately: His prayer is rendered invalid.But if he omitted it by mistake, he should do the prostration of forgetfulness before he says the salaam, because of the report narrated by ‘Abdullah ibn Maalik ibn Buhaynah -- and he quoted the hadeeth. Thus this idea is proven, and byanalogy we apply the same principle to all the obligatory parts (of the prayer).

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Story ← The Price of Imaan

Several years ago an Imaam moved to London. He often took the bus
fromhis home to the town area.Some weeks after he arrived, he had
occasion toride the same bus.
When he sat down, he discovered that the driver had accidentally given
himtwenty pence too much change. As he considered what to do, he
thought to himself, you better give the twenty pence back. It would be
wrong to keep it. Then he thought, oh forget it, it's only twenty
pence. Who would worry about this little amount? Anyway, the bus
company already gets too much fare; they will never miss it. Accept
it as a gift from Almighty Allah and keep quiet.
When his stop came, the Imaam paused momentarily at the door, then he
handed the twenty pence back to the driver and said "Here, you gave me
too much change."
The driver with a smile replied "Aren't you the new Imaam in this
area? I have been thinking lately about going to worship at your
mosque . I just wanted to see what you would do if I gave you too much
change."
When the Imaam stepped off the bus, his knees became weak and soft. He
had to grab the nearest light pole and held for support, and looked up
to the heavens and cried "Oh Allah, I almost sold Islam for twenty
pence!"
Remember, we may never see the impact our actions have on people.
Sometimes we are the only knowledge of Quran someone will read, or the
only Islam a non- Muslim will see.
What we need to provide, Insha Allah is an example for others to see.
Be careful and be honest everyday, because you never know who is
watching your actions and judging you as a Muslim.

5d] Imam Bukhari

5d]
Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah; for it is this which is believed to be the sole aid for all humans when they shall find themselves in the unbearable position of being reckoned for their sins on the Day of Judgment.
Hadhrat Shaikh Moulana Muhammad Zakariyya (R.A)has summed up the above in these words,” Imam Bukhari (R.A) has commenced his kitaab with the hadeeth ‘ Innamal Aamaal….’ and concluded it with ‘Kalimataan./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

5c] Imam Bukhari

5c]
Before he actually placed ahadith in his compilation he used to perform ghusl and prayed to Allah through two rakah nafl prayers asking for guidance. Imam Bukhari ( R.A) worked such that onlyafter being completely satisfied with the hadith inquestion did he give it a place in his kitaab. Due to this great care which was taken, the people were heard to say that the ahaadeeth which Imam Bukhari (R.A) has narrated have been so carefully phrased and with such precision that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reports that I was once asleep in between the ‘Black stone’ and ‘Maqaam-e-Ibrahim’ when the Prophet Sallallahu Alaihi Wasallam appeared in my dream he stated, “O Abu Zaid! For how long shall you teach Imam Shafi’s (R.A) kitaab ? When shall you start the teaching of my kitaab ?”
I questioned, “O Prophet Sallallahu Alaihi Wasallam!Which kitaab is yours?” He replied, “Mohammed Ibn Ismail’s Al-Jame-ul-Sahih.”
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari(R.A) has kept it of utmost importance to only narrateahaadeeth of a strong testimonial which can be proven by the name of thekitaab. However, along with this Imam Bukhari (R.A) also made an effort to explain all points which are difficult to understand, which is the reason why he has given a plentiful host of meanings for one sentence which may include a word that is in reality difficult to understand. Imam Bukhari(R.A) has included within his kitaab the art of narrating ahaadeeth whichhave been divided into eight different chapters. These chapters contain subjects which have been sub-titled and are famous for the ingenious way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and testifiers must meet before the hadith can be selected. One condition requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeeth must agree upon the testifiers’ in question ability to learn and memorize, along with his reporting techniques.
2. The testimonial must becomplete without any missing testifiers.
3. If there are two different narrators of a hadith related to them by a Sahaabi then the hadith shall be given a high stagein rank. However, if only one narrator can be found and the testimonial provesto be a strong one then this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars in Islam have agreed that Sahih-ul-Bukhari has earnestly gained the reward of being the most authentic after the Holy Qur’an.
Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth which have been repeated.However, should the repeated ahaadeeth be excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was 7 397 where the ahaadeeth have been passed down from the Prophet Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah or Tabi’een etc.; procuring a total of 9 407 ahaadeeth in all. Although after excluding the repetitions he found 2 353narrations of the Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected Sahabah totaling to 2 513 narrations in all.
Bukhari Shareef has been set apart from other compilations, gaining a distinctive honour due to the following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari Shareef,if the need arose to stop work for a period of time, then he would continue his work only after writing‘Bismillah’ which is the reason why ‘ Bismillah’ hasbeen found to be written in between in many places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use of a word within the sentence so as to give one a point to ponder upon and hopefully so that one becomes more aware of the primary objective of life. e.g. after the first chapter he has included a word which brings one to think of their short life in this world and of their death. His intention is that one reads Kitaabe-Bukhari with death in mind.
3. Imam Bukhari (R.A) has paid great attention towards the beginning and ending his kitaab withan appropriate hadith. For the first hadith narrated within the kitaab is based upon intention which gives one the opportunity to be sincere with himself as to what he intends to gain from studying the words of the Prophet Sallallahu Alaihi Wasallam which have been narrated throughout the kitaab. Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah;
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5b] Imam Bukhari

5b]
He never took advantage from the generosity of anyking or ruler, although many occasions arose. Once he fell ill and when his urine was tested, the results showed that he had not consumed curry for a long time. Upon questioning he said, “I have not consumed curry for the last forty years.
The Governor of Bukhara made a special request for Imam Bukhari (R.A) to make daily visits to his home in order to teach his children. Imam Bukhari (R.A) declined stating that, “I give greater respect to knowledge rather than to people, for it is they who are in need of the knowledge and it is they who should seek it.”
Upon hearing this the Governor was further annoyed by Imam Bukhari’s (R.A) answer and made a second request that Imam Bukhari (R.A) make a special arrangement to teach his children alone without anyone else being present which was also refused by Imam Bukhari (R.A). The Governor was infuriated by the second refusal and ordered Imam Bukhari (R.A) out of Bukhara. The people of Samarqand hearing of this quickly issued an invitation to Imam Bukhari (R.A) to come to their town. However, there was also a difference of opinion within the people of Samarqand which forced Imam Bukhari (R.A) to turntowards Khartang.
It was here that he spent the month of Ramadaan and in the month of Shawwaal headed towardsSamarqand, where death found him whilst he was traveling. Imam Bukhari died in the month of Shawwaal 256 A.H., at the age of 62.
(To Allah we belong and toHim we shall return.)
Writings
There are a number of books compiled by Imam Bukhari (R.A) however, Bukhari Shareef has gainedgreat esteem and a high status in the learning and praying of ahaadeeth.
A specific date has not been known as to when he had started the writing of Bukhari Shareef, however, we do know thatafter he had finished he had shown the manuscriptto his teachers Imam Ahmad Ibn Hanbal (R.A) forapproval who died in 241 A.H, along with Ibnul-Madeeni who died in 234 A.H, and lastly Ibn Maeen who passed away in 233 A.H. It has also been recorded that it took the noble writer a period of 16years to gather the ahaadeeth and to write Bukhari Shareef which setsthe date back to 217 A.H, as the year in which he started the compilation; Imam Bukhari (R.A) being merely 23 years of age.
Before Imam Bukhari (R.A) had started to collect ahaadeeth there had actually been quite a few published books of ahaadeeth in which Imam Bukhari (R.A) found ahaadeeth of both weak and strong testimonials, which gave him the idea to compile such a kitaab containing ahaadeeth of only strong testimonials. Ishaaq Ibn Rahway (R.A) agreed to this idea which strengthened Imam Bukhari’s (R.A) decision.
Imam Bukhari (R.A) states, “There was once a time during one of our sessions when my teacher Ishaaq Ibn Rahway remarked it would be appreciated if someone could collect ahaadeeth which held strong and reliable testimonials and write them in the form of a kitaab.” This inspired Imam Bukhari (R.A) which was later strengthened by a dream in which Imam Bukhari (R.A) was positioned in front of the Prophet Sallallahu Alaihi Wasallam with a fan in one hand to aid him in ridding the Prophet Sallallahu Alaihi Wasallam of all flies which would rest upon him. Upon waking, Imam Bukhari (R.A) visited several interpreters for an appropriate interpretation.They all answered that it meant he would in future cleanse the Prophet Sallallahu Alaihi Wasallam of all lies spoken by the people through narrating misunderstood ahaadeeth.This gave Imam Bukhari (R.A) great comfort and strength once he started the writing of his kitab Al-Jame-ul-Sahih. The complete name of the kitaab is ‘Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-RasulillahSallallahu Alaihi Wasallam-wa-sunanihi-wa-Ayyaamihi,’ which means a collected version of ahaadeeth in the form of a kitaab which relates to us the sayings, actions and the life of the Prophet Sallallahu Alaihi Wasallam.
Imam Bukhari (R.A) had taken great care in writingthe ahaadeeth and choosing those which met the standards and conditions which he set to find ahaadeeth with only strong testimonials which included only reliable and trustworthy testifiers. He spent 16 years in writing the kitaab, altering it a total of three times. Allaamah Ayni (R.A.) reports of Ibn Tahir’s remark that Imam Bukharihad written Sahih-ul-Bukhari in his hometown Bukhara. Ibn Bujair however, relates that he had started his compiling in Makkah, and some have reported of seeing him in Basra. There is still another differing remark made by others who comment on seeing him in Madinah to write his kitaab. However, we find Imam Bukhari (R.A) relating himself that he wrote Sahih-ul-Bukhari in Masjid -e-Haraam.
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5a] some detail of Imam Bukhari

5a]
Who is not aware of Hadhrat Imam Bukhari (R.A) and his kitaab ‘Saheehul- Bukhari’?
However in this present day, the majority of Muslims use his kitaab to refer to whenever in need of a supporting reference for their actions or deeds without the knowledge of the life of the great author.
The famous and respected Muhaddith, Imam Bukhari ’s (R.A) genealogy is as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn Bardizbah.
His father Ismail was a well-known and famous Muhaddith in his time and had been blessed with the chance of being in the company of Imam Malik, Hammad Ibn Zaid and alsoAbdullah Ibn Mubarak (R.A.).
Imam Bukhari (R.A) was born on the blessed day ofFriday 13 Shawwaal 194 (A.H). He had lost the use of his eyes in the early stages of his childhood. However, due to the pious and lengthy prayers of his mother his eyesight was returned miraculously. Thenews had reached his mother through a dream in which Hadhrat Ibrahim (A.S) had appeared and said, “Due to your bountiful and sacred prayers Allah Ta’alaa has returned the eyesight of your son.”
The dream was proven to be true in the morning.
Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari’s childhood, leaving him in the care of his mother where he was nourished with love and care. At the age of sixteen after having memorized the compiled books of Imam Waki and Abdullah Ibn Mubarak, he performed Haj with his elder brother and mother. After the completion of HajImam Bukhari remained in Makkah for a further two years and upon reaching the age of eighteen headed for Medinah, and spent his nights next to the grave of the Prophet Sallallahu Alaihi Wasallam compiling the books of ‘Qadhaayas-Sahaabah Wat-Taabi’een’ and ‘Taareekhul-Kabeer’ with the moonlight as a means of lighting.
Imam Bukhari (R.A) traveled a great deal in order to expand his knowledge. He made two trips to Syria and Egypt and stayed six years in Arabia. He also happened to return to Kufa, Baghdad and Basra four times and at times remained there for a period of five years. Also at Haj season he used to return to Makkah.
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in 205 A.H., and after profiting from the Ulamaa of his town he started his travelsin 210 A.H. There are a great number of teachers from whom Imam Bukhari(R.A) actually gained his much respected knowledge. It has been known to be said by ImamBukhari (R..A) himself that, “I have written ahaadeeth from 1080 different people all of whom were scholars.” However, he profited most from Ishaq Ibn Rahway and Ali Ibn Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth from Ulamaa offive different categories. He has also narrated ahaadeeth from his students believing in the fact that no person shall be titled a scholar of ahaadeeth until he has narrated from his elders, youngsters and contemporaries.
Imam Bukhari (R.A) also had a vast amount of students. It has been stated that approximately 9 000 people were privileged to sit in his lessons where he taught his Kitab ‘Sahih-Ul-Bukhari’. There were travelers amongst these from all corners of the world in order to join these pious sittings and to be honoured with a glimpse of the knowledge that he held and which never failed to astonish anybody.
Memory
Imam Bukhari’s (R.A) memory was considered to be inhuman, for as soonas the praying of a hadith would finish Imam Bukhari(R.A) would repeat it orally. It has been known that in his childhood he had memorized 2 000 ahaadeeth.
There is one spectacular incident which took place in Baghdad when Imam Bukhari (R.A) took up temporary residence there.The people having heard of his many accomplishments, and the attributes which were issued to him, decided to test him so as to make himprove himself to them. In order to do that they chose one hundred different ahaadeeth and changing the testimonials and the text of the ahaadeeth they were then recited by ten people to Imam Bukhari (R.A).
There was a crowd of gathered people from within and outside the cityto witness the outcome of such a test. When the ahaadeeth were recited Imam Bukhari (R.A) repliedto all in one manner, “Not to my knowledge.” However, after the completion of all the ahaadeeth Imam Bukhari (R.A) repeated each text and testimonial which hadbeen changed followed by the correct text and testimonial, such was the memory of Imam Bukhari (R.A).
Abstinence
His abstinence was also an attribute which was incomparable and undauntless. He had been left a considerable amountof wealth by his father however, due to his generosity he spent it all in the path of Allah so thatat the end he had been leftwith no money forcing him to spend his day on one or two almonds.
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4b] How the angels protected the Prophet (peace and blessings of Allaah be upon him)

4b]
Then let him call upon his council (of helpers).
We will call out the guards of Hell (to deal with him)!
Nay! (O Muhammad)! Do not obey him (Abû Jahl).”
[al-‘Alaq 96:6-19]
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

4a] How the angels protected the Prophet (peace and blessings of Allaah be upon him)

4a]
is there a hadith saying that the prophet was protected by a jinn when the wife of abu lahab came to harm him? if so please reply, or is there any other hadith regarding the wife of abu lahab??
Praise be to Allaah.
The idea that one of the jinn used to protect the Prophet (peace and blessings of Allaah be upon him) from the wife of Abu Lahab needs real evidence. The person whosaid this has to produce evidence for it. Perhaps heis confused, because whatwas reported was that the angels, by the command of Allaah, protected the Prophet (peace and blessings of Allaah be upon him) from the wife of Abu Lahab, as we shall see.
Allaah, may He be exalted,guaranteed to protect His Prophet (peace and blessings of Allaah be upon him), as He said (interpretation of the meaning): “Allaah will protect you from mankind” [al-Maa’idah 5:67]. One of the ways in which He protected His Prophet was by subjugating His angels to protect and guard him. Sothey hid him from the sight of the wife of Abu Lahab, and she did not see him. The evidence for this is the report narrated from Ibn ‘Abbaas, who said: “When the words ‘Perish the two hands of Abu Lahab’ [al-Masad 111:1 – interpretation of the meaning] were revealed, the wife of Abu Lahab came when the Messenger of Allaah was sitting with Abu Bakr. AbuBakr said to him, ‘Why do you not move out of her way so that she will not harm you, O Messenger of Allaah?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There will be a barrier between me and her.’ She came and stood over Abu Bakr and said, ‘O Abu Bakr, your companion has lampooned us.’ Abu Bakr said, ‘No, by the Lord of this House, he has not spoken poetry and he does not utter verse.’ She said, ‘You are speaking the truth.’ When she wentaway, Abu Bakr (may Allaah have mercy on him) said, ‘Did she not seeyou?’ He said, ‘No, an angel was covering me until she went away.’”
(Narrated by al-Bazzaar inal-Musnad, 1/68; he said this hadeeth has a hasan isnaad. It was also classedas hasan by Ibn Hajar in Fath al-Baari, 8/958).
(b) Among the ahaadeeth that have been narrated concerning her, may Allaah curse her:
From Jundub ibn Sufyaan (may Allaah be pleased with hhim), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) fell illand did not stay up and pray Qiyaam for two or three nights; then a woman came and said, ‘O Muhammad! I hope that your shaytaan has left you! I have not seen him coming near you for two or three nights!’ Then Allaah revealed the words(interpretation of the meaning): ‘By the forenoon (after sunrise). By the night when it darkens (and stands still). Your Lord (O Muhammad) has neither forsaken you nor hates you” [al-Duha 93:1-3].”
(Narrated by al-Bukhaari, 4667; Muslim, 1797).
Al-Haafiz ibn Hajar said: the words “a woman came” refer to Umm Jameel bint Harb, the wifeof Abu Lahab. We have already stated this in Kitaab Qiyaam al-Layl. (Fath al-Baari, 8/921).
Further evidence of the angels guarding the Prophet (peace and blessings of Allaah be upon him) by the command of Allaah is to be seen in another incident with Abu Jahl, which was reported by Imaam Muslim (may Allaah have mercy on him) in his Saheeh from Abu Hurayrah, who said: Abu Jahl asked, “Does Muhammad rub his face inthe dust (i.e. does he prostrate when he prays at the Ka’bah) when he is among you?” He was told,“Yes.” He said, “By al-Laat and al-‘Uzza, if I see him doing that, I will step on his neck or I will rub his face in the dust.” Then theMessenger of Allaah (peace and blesings of Allaah be upon him) cameand prayed. He (Abu Jahl) had claimed that he would step on his neck, but suddenly all they saw was that he was running away, raising his hands toprotect himself. It was said to him, “What is the matter with you?” He said, “There is a ditch of fire and terror and wings between me and him.The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If he had come near me, the angels would have snatched him piece by piece.” Then Allaah revealed the words (interpretation of the meaning):
“Nay! Verily, man does transgress (in disbelief and evil deed).
Because he considers himself self-sufficient.
Surely, unto your Lord is the return.
Have you (O Muhammad) seen him (i.e. Abu Jahl) who prevents
A slave (Muhammad) when he prays?
Tell me if he (Muhammad)is on the guidance (of Allaah)
Or enjoins piety?
Tell me if he (Abu Jahl) denies (the truth, i.e. this Qur’aan) and turns away?
Knows he not that Allaah does see (what he does)?
Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock —
A lying, sinful forelock!
Then let him call upon his council (of helpers). :->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

History of Java - Details at-http://bit.ly/LxgK84

The Javanese are mostly descended from migrants who settled the island
in waves from about 4000 BC. Sawah - or wet rice - agriculture was
developed gradually from2000 BC, and trade with South India began as
early as the 3rd century AD. It's believed that this contact led to
the adoption of Hinduism in coastal kingdoms, while Southeast Asian
Buddhismwas also an influence and developed side by side with
Hinduism, along with older beliefs.
In 732 AD the Hindu King Sanjaya founded the kingdom of Mataram,
Java's first major political entity, which controlled much of central
Java and built the Borobudur temple complex. By the 10th century, King
Sendok's East Javanese kingdom was dominant; it was later extended by
Airlangga and split into two, the eastern Janggaraand the western
Kediri, after his death.
Mongols invaded Java in 1292, bringing to the throne a new king,
Wijaya, and a new kingdom, the Majapahit Empire, which would become
the most powerful and famous of Javanese kingdoms until it fell in
1400. By which time Islam was making serious inroads, especially in
coastal ports. Coinciding with Islam's rise was the arrival of the
Portuguese in 1511, soon followed by the Spanish, British and Dutch.
In the course of the 17th century, the Dutch became increasingly
militaristic and played their rivals off one another. By the early
19thcentury the Dutch had extended their influence over the sultanates
of the interior and claimed Java as Dutch territory.
During the Second World War, in 1942, the island came under the
control ofJapanese. When the Japanese left the island in 1945, Sukarno
proclaimedindependence but the Dutch returned and an armed struggle
ensued. Ultimately, Indonesia achieved independence in1949.

1a] Mullah Nasruddin - Details at-http://bit.ly/LxgK84

1a]
There is nothing in the contract that restricted how the nail should
be worshipped. The case was therefore dismissed,and the neighbor went
home dejected.
After long arguments with his wife and a sleepless night, he begged
Mullah to buy hishouse back, at a bargain price. Nasruddin agreed and
they moved out as quickly as possible.
Mullah was once again was able to enjoy his house and his nail, having
made a tidy sum of money./

1] story of Mullah Nasruddin - Details at-http://bit.ly/LxgK84

1]
asruddin's neighbor wasa crooked man with a large, bushy moustache and
he knew about his financial difficulties. He thought he could take
advantage of the situation. "I want to helpyou, good neighbor. I will
buy the house from you, even though I don't really have any interest
in it." The man offered a pitiful price.
Mullah Nasruddin lookeddelighted and drew a small piece of paper from
the folds of his clothing. "God bless you with long life and healthy
progeny for this generous gesture! The house shall be yours, as soon
as we take care of this little clause in the contract."
"What clause?" asked theneighbor, suspiciously.
"Only a very small thing. This house was built by my father."
"A fine gentleman he was. Always paid in cash."
"And you see here on thewall of the living room — there is one nail
sticking out. My father never had the chance to finish hammering it
in. He had a heart attack and died."
"God rests his soul!" The neighbor looked as contrite as he could.
"I therefore request that I be allowed to keep ownership of that nail,
and do whatever I want with it."
The neighbor agreed butexplained that he would have to consult his
wife before signing.
His wife raised some serious objections. "Whyis he going to keep a
nail? What does it mean?"
"He just wants to be allowed to keep and 'worship' his nail from time
to time. That's all."
"He is crazy!"
"Maybe so. But we are getting the house for half its value. So what's
the problem if he wants to keep a small nail?"
The wife finally relented, the contract was signed, and Mullah
Nasruddin moved out.
A month went by. One evening they heard a knock on the door. It
wasNasruddin, with head bowed.
"Oh Mullah, where have you been? We were wondering about you," lied
the crooked man.
Nasruddin explained that he had come to worship his nail and the man
agreed to let him into the house.
Mullah humbly walked behind the man, bowed in front of the nail, and
put his hat on it.
As he was about to leave, the man questioned him. "Hey, hey, what is
that doing there?"
"That's my hat."
"Yes, but you can't leave it in my house."
"'course I can" said the Mullah as he headed towards the door. "It is
on my nail."
Two weeks passed before Mullah Nasruddin's next visit.
"Ah, good morning Mullah. You have come to take back your hat, I presume."
"No thank you, my dear friend. I have come to worship my nail." Once
again he bowed before the nail and, his worshipfinished, he hung a
scarf with his hat and turned to leave.
The crooked man was not amused but there was nothing he could dowhen
Nasruddin claimedhe was worshipping his dead father's nail. The man
sucked the end of his moustache and persuaded himself that this would
be the last time, if only because there was nothing more the mad
Mullah could possibly hang on the nail. He slammed the door behind the
departing pilgrim and hoped his wife wouldn't be too angry.
A week later Mullah Nasruddin returned and bowed towards the nail.
Before turning to leave he took off his coat and hung it on the nail
alongwith the hat and the scarf.
The wife was furious andshe upbraided her husband. "Now look what he's
done. He is taking advantage of our kindness. No, advantage of your
weakness."
"But what can I do?" Theunhappy husband chewed at the ragged end of
his moustache. "We agreed that he can do whatever he wants with his
nail. But fear not, pumpkin, now the nail is full."
The next day, Mullah Nasruddin showed up again. The man tried to shut
the door in his face when he saw who it was, but Nasruddin had already
placed his foot inside – nothing was going to stop him worshipping his
nail.
"Oh God. You again. I do hope this is the last time!" He tugged at the
hair on his upper lip.
"Possibly" replied Nasruddin with his usualbenign smile. He entered,
dragging behind him the carcass of a cow and as he proceeded to hang
it on his nail, the wife went mad with rage, and screamed at her
husband.
"Get that out of my house or I'm leaving you!"
The husband protested vehemently, "Mullah Nasruddin, this is going too
far. We cannot have that."
"But you signed the contract, good neighbor."
"Well, we will see about that. Let us have the council of elders make a ruling."
Soon an assembly of all the wise men of the village had been convened,
and the neighbor explained the situation while smearingthe few wisps
of his once bristling moustache across his upper lip, as though the
sprouts hair offended him.
Mullah simply presented the contract, without uttering a word in his defense.
The wise men studied it carefully, and eventually pronounced that the
Mullah was perfectly entitled to do as he wished with his nail. There
is nothing in the contract that restricted how the nail should be
worshipped. :->

Blessed places where Duas are accepted

While writing a letter to the people of Makkah , Imaam Hasan Al-Basri (RA) advised them of the following 15 places in Makkah where duas are accepted:
1. Inside the Baitullah
2. At Multazam
3. In Arafat
4. In Muzdalifah
5. In Mina
6. While performing Tawaf
7. While performing Sa’ee
8. At the hill of Safa
9. At the hill of Marwa
10. At the well of Zam Zam
11. At Maqam of Ibraheem
12. Under the Meezaab or aqueduct of the Ka’bah.
13. Near the big Shaytan
14. Near the middle Shaytan
15. Near the small Shaytan
In some other narrations places and instances such as Rukne- Yamani, Mataaf (where tawaf is commenced), near Hajr Aswad and on first sighting the Baytullah are also mentioned.
Source: A Guide to Hajj by Maulana Yakub Ismail Patel Kawiwala/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2b] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan”

2b]
Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said:
Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc. Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed. In al-Faatihah there are the benefits of praise and du’aa’ which people need, and Qul Huwa Allaahu Ahad cannot replace it in that sense. Although its reward is very great, he cannot benefit from it unless he also recites the Opening of the Book (al-Faatihah) in his prayer.Hence if a person recites only Qul Huwa Allaahu Ahad in his prayer, without al-Faatihah, his prayer is not valid. Even if he recited the whole of the Qur’aan without al-Faatihah, his prayer would not be valid, because the al-Faatihah refers to the basic needs that people cannot do without.
Majmoo’ al-Fataawa, 17/131.
And he said:
The people need the commands, prohibitions and stories that are in the Qur’aan, even though Tawheed is greater than that. Man needs to know what he is enjoined to do and what he is forbidden to do; he need to know what is enjoined upon him and the stories and promises and rewards. These cannot be replaced by anything else, and Tawheed cannot be replaced by these. The stories cannot take the place of the commands and prohibitions, and the commands and prohibitions cannot take the place of the stories. Rather everything that was sent down by Allaah is beneficial and people need it.
If a person recites Qul Huwa Allaahu Ahad, he earns a reward equivalentto the reward of one-thirdof the Qur’aan, but that does not mean that the reward is of the same kind as that earned by reading the rest of the Qur’aan. Rather he may need the kind of reward that comes from reading the commands and prohibitions and stories, so Qul Huwa Allaahu Ahadcannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Qur’aan cannotbe gained by reciting this soorah only. So whoever reads the whole Qur’aan is better than one who simply recites this soorah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allaahu Ahad earns a reward equivalent to that reward,but it is of one type and does not include all the types that a person needs.This is like a man who hasthree thousand dinars andanother who has food, clothing, accommodation and money equivalent to three thousand dinars. The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value. Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing andaccommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with foodalone.
Majmoo’ al-Fataawa, 17/137-139
And Allaah knows best.
:-* key word:- Quraan and its Sciences/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2a] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan” - Details at-http://bit.ly/LxgK84

2a]
Sura Ikhlas is the substance of 1/3 of the quraan.it is amazing to
believe that reading the sura Iklas 3 times will give you the blessing
of reading the ENTIRE quraan,then there is no point reading the entire
Quraan.
Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narratedfrom the Prophet
(peace and blessings of Allaah be upon him) which state that Soorat
al-Ikhlaas (QulHuwa Allaahu Ahad) is equivalent to one-third ofthe
Qur'aan.
Al-Bukhaari (6643) narrated from Abu Sa'eed that a man heard another
man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning
he came to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and told him about that. The man thought that it was too
little, but the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "By the One in Whose hand is my soul, it is equivalent
to one-third ofthe Qur'aan."
Muslim (811) narrated from Abu'l-Dardaa' that the Prophet (peace and
blessings of Allaah be upon him) said: "Is any one of you unable to
recite one-third of the Qur'aan in one night?" They said, "How could
anyone read one-third of the Qur'aan?" He said, "Qul Huwa Allaahu Ahad
isequivalent to one-third ofthe Qur'aan."
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Gather together,
for I willrecite to you one-third of the Qur'aan." So those who could
gather together gathered there, then the Prophet of Allaah(peace and
blessings of Allaah be upon him) cameout and recited Qul Huwa Allaahu
Ahad, then he went in. They said to one another, Perhaps there has
been some news fromheaven on account of which he has gone inside (the
house). Then the Prophet of Allaah (peace and blessings of Allaah be
upon him) came out and said, "I told you that I wasgoing to recite to
you one-third of the Qur'aan. Verily it is equivalent to one-third of
the Qur'aan."
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His
bounty upon this ummah and has made up for its short life span by
giving itmore reward for simple deeds. It is strange that with some
people, insteadof this motivating them to do more good, this makes
them apathetic and lazy in doing acts of worship, or they feel that
this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza' (reward) and ijza' (what is
sufficient). What is making the brother confused is that he does not
see the difference between them.
Jaza' means the reward which Allaah gives for obeying Him.
Ijza' means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allaahu Ahad brings a reward equivalent to reciting
one-third of the Qur'aan, but it does not take the place of reading
one-third of the Qur'aan.
If a person vows – for example – to read one-third of the Qur'aan, it
is not sufficient for him to read Qul Huwa Allaahu Ahad, because it is
equivalent to one-third ofthe Qur'aan in reward, butnot in terms of
being sufficient or taking the place of reading one-thirdof the
Qur'aan.
The same may be said of reciting it three times. If a person recites
it three times in his prayer, that does not mean that he does not have
to recite al-Faatihah, even though he will be given the reward of
reciting the whole Qur'aan.
A similar example is the reward given by the Lawgiver to one who
offers a single prayer in the Sanctuary of Makkah, and that he will
have the reward of one hundred thousand prayers. Does anyone take this
divine bounty to means that he does not have to pray for decades
because he offered a single prayer in the Haram that is equivalent to
one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is
another matter altogether.
Moreover, none of the scholars has ever said thatthere is no need for
us to read the Qur'aan or that Qul Huwa Allaah Ahad is sufficient and
takes the place of that. The correct scholarly view is that this
soorah has this great virtue because the Qur'aan deals with three
topics: one-third for rulings, one-third for promises and warnings,
and one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu'l-'Abbaas ibn Surayj, and Shaykh al-Islam Ibn
Taymiyah stated that it was good in Majmoo' al-Fataawa, 17/103.
The Muslim cannot do without the two other issues, which are the
rulings and the promises and warnings. His knowledge cannot be
complete unless he looks at the Book of Allaah as a whole. The one who
stopsat Soorat al-Ikhlaas cannot know the other two matters. :->
:-* key word:- Quraan and its Sciences

the secret of thenumber 7 and its multiples in the Holy Qur’aan and Sunnah - Details at-http://bit.ly/LxgK84

the secret of the number 7 in the Qur'aan and hadeeth?.
Praise be to Allaah.
Undoubtedly the Qur'aan is miraculous, and there are many facets to
its miraculous nature, such aslinguistic, legislative, and so on. Its
challenge to mankind and the jinn to produce something similar to it
still stands. Allaah says (interpretationof the meaning):
"Say: If the mankind and the jinn were together to produce the like of
this Qur'aan, they could not produce the like thereof, even if they
helped one another"
[al-Isra' 17:88].
Ibn al-Qayyim discussed the number 7 in his book Zaad al-Ma'aad fi
Huda Khayr al-'Ibaad (4/90) when he discussed the hadeeth in
al-Saheehayn: "The one who eats seven dates of al-'Aaliyah in the
morning will not be harmed that day by poison or witchcraft." He said:
As for specifying the number seven, it has to do with the creation and
sahr'i commands of Allaah. Allaah created seven heavens, seven earths
and seven days, and man's creation is completed in seven stages;
Allaah has prescribed that His slaves should walk around the Ka'bah
seven times (tawaaf) and go back and forth between Safa and Marwah
seven times (saa'i), and stone the jamaraat with seven pebbles each,
and the takbeeraat of Eid are seven in the first rak'ah. The Prophet
(peace and blessings of Allaah be upon him) said: "Instruct your
children to pray when they are seven." When the boy reaches theage of
seven he should begiven the choice between his parents according to
one report, and according to another report, his father has more right
to him than his mother; according to a third reporthis mother has more
rightto him. When he was sick,the Prophet (peace and blessings of
Allaah be upon him) ordered that water from seven skins bepoured on
him. Allaah sent the wind against the people of 'Aad for seven days.
The Prophet (peace and blessings of Allaah be upon him) asked Allaah
tohelp him by sending uponhis people seven (years) like the seven
years of Yoosuf – i.e., seven years of famine. Allaah likened the
reward of one who gives charity to a grain that produces seven ears,
in each of which are one hundred grains. The number of ears of grain
seen by the companion ofYoosuf (in the dream) wasseven, the number of
years for which they werecultivated was seven, and (the reward for
charity) is multiplied seven hundred fold or more. Seventy thousand of
this ummah will be admitted to Paradise without being brought to
account.
Then Ibn al-Qayyim commented: Undoubtedlythis number has some special
qualities that are not shared by other numbers. … Allaah knows best
about His wisdom, laws and decree in singling out this number. End
quote.
Based on this, the correct view is to refrain from indulging in
discussion of the reason why this number is singled out for mention,
except on the basis of clear, sound evidence.

And Allaah knows best.
:-* key word:- Quraan and its Sciences

Ruling on Musaajalah with Qur’aanic verses (i.e., where a person who has memorized Qur’aan is asked to quote a verse starting with the letter with which another verse ended)

What is the ruling on the musajalah of the Qura’anic verses in order to remember the verses and to fill the time with something of value? It is not meant by it to belittleAllah’s verses.
Praise be to Allaah.
There is nothing wrong with using means that help one to remember and properly memorize the Holy Qur’aan, such as competitions and testing those who have memorized it, and paying attention to verses that sound similar, rather these are things that are recommended (mustahabb), because they reinforce one’s memorization and help with it.
That includes what is called musaajalah, where a verse is recited to the hafiz then he is asked to recite a verse that starts with the letter with whichthe first verse ended.
And Allaah knows best.
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1b] Benefit from the Qur’an - Details at-http://bit.ly/LxgK84

1b]
The first type of person sees the truth of what he is invited to and
informed of with his own eyes. The second type of person has learned
that it is the truth, has certainty in it and is satisfied. The first
has attained the ranking of beneficence, ihsan and the second has
attained the ranking of faith, iman . Thefirst has attained `ilm
al-yaqin from which his heart has ascended to the degree of ` ayn
al-yaqin . The second has acquired that level of unwavering belief
which takes him out of the fold of disbelief and into the fold of
Islam. [7]
` Ayn al-Yaqin is of two categories: what is acquired in this world
and what is acquired in the Hereafter. In this world it is to the
heart what the beheld is to the eye. All thematters of the unseen
thatthe Messengers informed us of will be seen by the eye in the
Hereafter and the inner sight in this world; in both cases, this is
`ayn al-yaqin. 1 Qaf (50): 37 2 Ya Sin (36): 69-70 3 Ibn Qutaybah,
Gharibu'l-Qur'an, pg. 419 4 Saba' (34): 6 5 al-Nur (24): 35 6 Ibn
al-Qayyim, Ijtima`, pp. 6-12. He also discussed this verse in al-Wabil
al-Sayyib, pp. 65-68, I`lam al-Muwaqqi`in, vol. 1, pp. 205-209,
al-Sawa`iq al-Mursalah, vol. 3, pg. 8517 i.e. he has acquired the
station of `ilm al-yaqin/

1a] Benefit from the Qur’an /Details at-http://bit.ly/LxgK84

1a]
If you truly want to benefit from the Qur'an, your heart must be
attentive and alert when reciting it or listening to it.Listen to it
carefully with presence of mind, paying attention to it as if Allah
Himself was speaking to you directly. Understand that this Qur'an is
an address directed to you from Allah, Most High, upon the tongue of
His Messenger (SAW).
Allah, Most High, says,
"Truly there is a reminder in this for anyone who has a heart, or who
listens attentively with presence of mind." [1]
A deep and lasting impression is dependant upon something that will
stimulate a person, a location that can be influenced, his being in
theright condition, and removing any barrier that would impede this
from happening. This verse mentions of all of these in the most
succinct and lucidof ways; clearly articulating the intended meaning.
"Truly there is a reminder in this"
refers to the previous verses of this chapter. This,the Qur'an, is the stimulus.
"for anyone who has a heart"
refers to the location that can be influenced. The heart referred to
here is the living heart: the heart that is aware of Allah. He, Most
High, says,
"it is simply a reminder and a clear Qur'an so that you may warn
thosewho are truly alive," [2]
i.e. those whose hearts arealive.
"or who listens attentively,"
i.e. directs his faculty of hearing towards it and pays it the utmost
attention. This is the condition that must exist for a person to be
roused by the words.
"with presence of mind,"
i.e. with an alert and present heart, not one thatis unmindful and
absent. Ibn Qutaybah said,
i.e. a person who listens attentively to Allah's Book with presence of
heart andmind, not someone who isunmindful with an absent air.' [3]
This then alludes to the barrier: an unmindful and inattentive heart
which does not understand what is being said and, as such, is unable
to reflect upon it or direct any conscious thought towards it.
Therefore, if all these things come together, the end-result is
obtained: benefiting from the Qur'anand taking heed.
If someone were to ask: if the end-result, the lasting impression, is
only attained by the combination of these matters, why then did Allah
say
"or"
in the verse,
"or who listens attentively"
which implies a choice between one or another option? Surely "and"
should have been mentioned in its place?
It is said in reply: this is a good question; "or" has been mentioned
by taking into consideration the state of the addressee.
Some people have hearts which are alive, hearts thatwill readily
accept the truth and whose innate nature ( fitrah ) is intact; if such
a person was to reflect in his very heart and turn his mind to it, he
would conclude that the Qur'an is authentic and true. His heart would
witness what the Qur'an informs it of and the subsequent impression
upon it would be light layered on top of the light of its innate
nature. This is the description of those about whom it is said,
"those who have been given knowledge see that what has been sent down
to you from your Lord is the truth." [4]
Concerning them, Allah says,
"Allah is the Light of the heavens and the earth. The metaphor of His
light is that of a niche in which there is a lamp, the lamp inside a
glass, the glass like a brilliant star, lit from a blessed tree, an
olive, neither of the east nor the west, its oil all but giving off
light even if no fire touches it. Light upon light! Allah guides to
His Light whoever He wills, Allah propounds metaphors for mankind and
Allah has knowledge of all things." [5]
This verse refers to the light of the innate nature covered by the
light of revelation; this is the condition of the person who has a
living, receiving heart. We have explained this verse, its subtleties
and lessons in detail in ourbook, Ijtima` al-Juyush al-Islamiyyah `ala
Ghazw al-Mu`attila wa'l-Jahmiyyah. [6]
Therefore, the person who has this type of attentive heart receives
the meanings of the Qur'an and readily accepts them so much so that it
seems as if the words have been inscribed in his heart and he is able
to recite them fluidly from memory.
Other people have hearts which fall below the level of those mentioned
above;their hearts are not as ready to receive the truth, they are not
completely alive, and their innate nature is not as refined.
Therefore, they stand in need of a witness who would differentiate the
truth from falsehood for them. In order to be guided, such a person
must pay the utmost attention to the Qur'an's words, he must devote
his heart to it, ponder it and comprehend its meanings, and only after
this will he come to realise that it is true. :->

Commentary on the verse in which Allaah says: “Verily, Allaah will not change the (good) condition of a people aslong as they do not change their state (of goodness) themselves (by committing sins andby being ungrateful anddisobedient to Allaah)” [al

What is the meaning of the words of Allaah, may He be blessed and
exalted, in Soorat al-Ra'd (interpretation of the meaning): "Verily,
Allaah will not change the (good) condition of a people as long as
they do not change their state (of goodness) themselves (bycommitting
sins and by being ungrateful and disobedient to Allaah)" [al-Ra'd
13:11]?.
Praise be to Allaah.
This is an important verse which indicates that Allaah, may He be
blessed and exalted, in His perfect justice and wisdom does not change
the condition of the people from good to bad or from bad to good, from
ease to hardship or from hardshipto ease, unless they change their
condition themselves. So if they are in a state of righteousnessand
goodness and they change, Allaah will changethings for them with
punishment, calamities, hardship, drought, famine,disunity and other
kinds of punishments as appropriate requital. Allaah says
(interpretationof the meaning): "And your Lord is not at all unjust to
(His) slaves" [Fussilat 41:46].
Or He may give them respite and give them time so that they might
truen to the right path, but if they do not then they will be seized
unexpectedly, as He says (interpretation of the meaning): "So, when
they forgot (the warning) with which they had been reminded, We opened
for them the gates of every (pleasant) thing, until in the midst of
their enjoyment in that which they were given, all of a sudden, We
took them (inpunishment), and lo! Theywere plunged into destruction
with deep regrets and sorrows" [al-An'aam 6:44]., meaning despairing
of all goodness -- we seek refuge in Allaah from the punishment and
wrath of Allaah. Or they may be given respite until the Dayof
Resurrection, when their punishment will be more severe, as Allaah
says (interpretation of themeaning):
"Consider not that Allaah is unaware of that which the Zâlimûn
(polytheists, wrongdoers) do, but He gives them respite up to aDay
when the eyes will stare in horror"[Ibraaheem 14:42], meaning that
they are given respite until after death, and that will be a greater
and more severe punishment.
Or they may be in a state of evil and sin, then they repent to Allaah
and turn back to Him, and they regret their sins and adhere to
obedience, so Allaah changes their state of wretchedness, hardshipand
poverty to ease, unityand righteousness because of their good deeds
and their repentance to Allaah, mayHe be glorified and exalted. It
says in another verse (interpretation of the meaning): "That is so
because Allaah will never change a grace which He has bestowed on a
peopleuntil they change what is in their ownselves" [al-Anfaal 8:53].
This versetells us that if they are in a state of ease, comfort and
goodness, then they change and turn to sin, their situation will be
changed -- there is no power and no strength except with Allaah -- or
they may be given respite, as stated above. The opposite is also true:
if they were in a state of evil and sin, or disbelief and misguidance,
then they repent, regret their sin and adhere to obedience to Allaah,
Allaah will change their situation from bad to good; He will change
theirdisunity into unity and harmony; He will change their hardship to
ease, well being and plenty; He will change their situationfrom
draught, famine, , lack of water and so on torainfall, fertile land
and other kinds of goodness.
:-* key word:- Quraan and its Sciences

Commentary on the meaning of the verse (interpretation of the meaning): “And no moving (living) creatureis there on earth but its provision is due from Allaah” [Hood 11:6] Details at-http://bit.ly/LxgK84

Allaah says (interpretationof the meaning): “And no moving (living) creature isthere on earth but its provision is due from Allaah” [Hood 11:6], which means that He has obliged Himself to feed everything that lives on this earth of humans, animals or insects and so on. How do we explain the famines that affect some countries in Africa and elsewhere?.
Praise be to Allaah.
The verse is to be understood according to its apparent meaning. Thecalamities and famines that Allaah decrees do notharm anyone but those whose lives have ended and whose provision has ceased. As for those who still have something left of their lives or provision, Allaah brings their provision to them by many ways, which they may know or may not know, because Allaah says(interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide himfrom (sources) he never could imagine”
[al-Talaaq 65:2-3]
“And so many a moving (living) creature carries not its own provision! Allaah provides for it and for you”
[al-‘Ankaboot 29:60]
And the Prophet (blessings and peace of Allaah be upon him) said: “No soul will die until it has received its provision in full and completed its allotted lifespan.”
A person may be punished with poverty and deprivation of provision because of his actions such as laziness and failing to seek means of provision that he is able to do, or because of his committing sins that Allaah has forbidden, as Allaah says (interpretationof the meaning):
“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”
[al-Nisa’ 4:79]
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
And it is narrated in a saheeh report that the Prophet (blessings and peace of Allaah be upon him) said: “A person may be deprived of provision because of a sin that he commits.” Narrated by Imam Ahmad, al-Nasaa’i and Ibn Maajah with a jayyid isnaad.
A person may be tested with poverty, sickness andother calamities so as to test his gratitude and patience, because Allaah says (interpretation of themeaning):
“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient).
156. Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return’”
[al-Baqarah 2:155-156]
“And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allaah’s Obedience)”
[al-A’raaf 7:168]
What is meant by good inthis verse is blessings, andwhat is meant by evil is calamities. And the Prophet (blessings and peace of Allaah be upon him) said: “How wonderful is the affair of the believer, for all his affairs are good. If harm befalls him, he is patient and that is good for him, and if something good happens to him he is grateful and that is good for him, and this is not foranyone except the believer.” Narrated by Imam Muslim in his Saheeh.
And there are many similar verses and hadeeths. And Allaah is the source of strength.
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Ruling on prostrating for forgetting Qunoot or forgetting to recite out loud

Do I have to do the prostration of forgetfulness when I forget to say the du’aa’ of Witr? Should I do the prostration of forgetfulness if I do not recite out loud at times when the recitation should be out loud, because I forgot?.
Praise be to Allaah.
If a person omits the Qunoot of Witr because offorgetfulness or he does not recite out loud in a prayer where the recitation should done out loud, out of forgetfulness, he does nothave to do the prostrationof forgetfulness, but if he does prostrate there is nothing wrong with that. Doing the prostration of forgetfulness for omitting a Sunnah of prayer is permissible, but it is not obligatory.
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786. Ya Hasib (The Reckoner) Onewho starts reciting this name 70 times beginning Thursday for sevendays and nights andat the 71st time recites"Habiyallah ul Hasib" willbe free of fears from robbery & Jealousy./-alhamdulillaah