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Wednesday, September 5, 2012

Prophet Dawood and Sulaiman

Dawood (alayhis salam) and his son, Sulaiman (alayhis salam) were not
only prophets, but also kings of the people of Israel. They were both
known for their strength, wisdom, judgement, and devotion to Allah .
Before Dawood (alayhis salam) became king, Talut (Saul) was the king
of Israel. When he set out with his army to fight Jalut(Goliath) and
his forces, he tested his soldiers by telling them not to drink from a
river which they were crossing. Only a smallsip of water out of the
hand was allowed. But only a very few men passed the test. With that
small band of obedient soldiers, Talut prepared to meet the larger and
stronger army of Jalut. Themen put their faith in Allah, knowing that
size and numbers were no match for a steadfast faith in the power of
Allah. Dawood , who was a very young man in Talut's army, killed
Jalut. After that, Jalut's army fell apart,and the small band of
Israelites was victorious.
Dawood (alayhis salam) , besides being brave and wise, was known for
his wonderful voice, which he used to sing the praises of Allah. When
he sang, the mountains and valleys andall of nature seemed to join in.
It was to him that the holy book, Zabur, was given by Allah. It is a
book of songs praising Allah.
Allah also showed Dawood(alayhis salam) the art of making iron, so
that he was able to make suits of armor to protect his soldiers.
The prophet Muhammad صلى الله عليه وسلم used to say, according to the
traditions of Sahih al-Bukhari (Vol. 4: 631), that the most beloved
fasting to Allah was that ofDawood (alayhis salam), who used to fast
on alternate days. And the most beloved prayer was that of Dawood
(alayhis salam). He would sleep thefirst half of the night; then he
would pray for one-third of the night, before going back to sleepfor
the remaining one-sixth of the night.
Dawood (alayhis salam) was a wise and just judge of disputes which
arose in his kingdom, but his son Prophet Sulaiman (alayhis salam)
surpassed him in the ability to provide a fair judgement.
In one tradition (Bukhari, Vol.4; 637), there were two women, each of
whom had a child. One child was stolen and devoured by a wolf. Each
woman claimed that it was the other woman's child who was taken.
Theybrought the case to Dawood (alayhis salam) and he judged that the
older woman should have the remaining child. Then they went to Prophet
Sulaiman (alayhis salam). He called for a knife, so that he could cut
the child in half and give half to each woman. But the younger woman,
who could not bear to see her child cut in half, cried out that the
child belonged to the other woman. Prophet Sulaiman (alayhis salam)
then gave the child to the younger woman.
In another story, referred to in the Quran (21: 78) a man's flock of
sheep strayed into a farmer's field at night, destroying the crops
that had been growing there. The case was brought before Dawood
(alayhis salam), who awarded the flock of sheep to the farmer as
restitution for damages. But Prophet Sulaiman (alayhis salam)
suggested another solution, which would repay the farmer without
ruining the herdsman. Prophet Sulaiman ruled that the farmer would
keep the sheep and use their milk and wool, until the herdsman had
restored the damaged field to its original condition. When that had
been done, the flock would be returned tothe herdsman.
Both Dawood (alayhis salam) and Sulaiman (alayhis salam), although
powerful and rich, never ceased to acknowledge that all their gifts
were from Allah. They remained obedient to Allah and usedtheir power
to follow Allah's will.
You can read about Dawood (alayhis salam) and Sulaiman (alayhis salam)
in the Quran 2:249-251; 21: 78-82; 34:/

1b] The spread of atheist ideology willreach its most severe level in the end times

1b
The End Times will be an age when prostitution spreads more than at
any time in the past, and shamelessly takes place all over the world.
The End Times will be an age when fraud, falsity, cheating, trickery
and giving false measure are most widespread across the world.
The End Times will be an age when murder is most widespread and
common. The prisons will be full of killers in the End Times.
The End Times will be an age when all forms of perversion, such as
homosexuality and incest,are openly practiced across the world. These
perversions will begin being regarded as normal,and even be supported.
In the End Times, all unlawful things will be regarded as lawful,
prostitution will be very popular, drinking alcohol and eating pork
will be seen as being up-to-date, countries' financial systems will be
based on interest, sexual deviationswill be regarded as normal,
unlawful foods will be popular, and people will be disparaged and
excluded for being punctilious about what is lawful and unlawful.
The use of drugs and alcohol will spread in the End Times, deaths will
occur because of this use and many families will suffer because of it.
People will blatantly denyAllah in the End Times. The unbelievers will
be united among themselvesand will openly seek support for their
struggle against religion. They will campaign against devout believers
and will receive support from various states and official institutions
in the course of that struggle.
In the End Times, atheists will spread such heretical ideologies as
Darwinism in order, in their own eyes, to prepare the ground for their
denial. They will portray these as scientific and deceive people in
order to turn them away from belief in Allah.
In the End Times, these heretical and bloody ideologies will be
protected by the laws of certain states, they will bepropagandized
across the world and disseminated by way of imposition.
The End Times will be the most heretical and disastrous age, when
people subjected to atheist ideologies openly slander believers, when
they subject them to falseaccusation and set traps for them, and when
they resort to all kinds of cunning trickery in order to prevent the
remembrance of the name of Almighty Allah.
The two holy personages of the End Times, the Prophet Jesus (as) and
Hazrat Mahdi (as), will be sent in order to restore belief in Allah in
this evil time. By the leave of our Almighty Lord, this will bea time
when all these perversions and corruptions will come to an end when we
live to see the Golden Age and when the moral values of Islam rule the
entire world/

1a] The spread of atheist ideology willreach its most severe level in the end times

1a
One hadith narratedfrom our Prophet (saas) reveals that Hazrat Mahdi
(as) will possess various attributes of the prophets of the past:
Imam Zayn al-Abidin (as) said:
"OUR QAIM [HAZRAT MAHDI (AS)] WILL RESEMBLE THE MESSENGERS OF ALLAH
INVARIOUS WAYS. HE WILL INDIVIDUALLY RESEMBLE THE PROPHETS NOAH (AS),
ABRAHAM (AS), MOSES (AS), JESUS (AS), JOB (AS) AND MUHAMMAD (SAAS) AND
THE OTHER PROPHETS.
He will resemble Noah (as) in being long-lived, Abraham (as) in his
birth being concealed and away from the public eye,Moses (as) in his
state of fear (in the intensity of the threats he faces; facing the
threats of beingkilled, plots, arrest, detention and exile), and in
his living apart (in constant concealment), Jesus (as) in people
constantly disputing over him (in some people saying, 'Hazrat Mahdi
[as] will come' and other saying, 'he will not.'), Job (as) in
maturing after being rescued from a great trouble (Hazrat Mahdi [as]
will suffer many difficulties, sicknesses and troubles, but, like the
Prophet Job [as], he will be freed from them by Allah's mercy) and
Muhammad (saas) in his appearing with a sword (Hazrat Mahdi [as] will
carry the sacred relics of our Prophet [saas], his holy standard,
sword and robe)." (Kamal'ud-Din p. 322, chapter 31. hadith 3)
"Imam Mahdi (Hazrat Mahdi [as]) possesses the forbearance of the
Prophet David (as) and the patience of the Prophet Job (as)."
(Kefaayah al-Asar, p. 43)
All the prophets have been tested by various difficulties, slanders
and sicknesses. All the prophets have been exposed to pressure and
traps from unbelievers. The unbelievers have tried to kill them and
called then "magicians" and even "mad." The pagans and immoral people
of the time said of the Prophet Muhammad (saas) that "He is quite mad"
(Surat al-Qalam, 51) . The Prophet Hud (as) was told, "we consider you
a fool and think youare a liar" (Surat Al-A'raf,66). The Prophet
Joseph (as) spent years in prison despite being completely innocent,
and the ProphetMoses (as) was called "a magician or a madman"(Surat
adh-Dhariyat, 39), while the Prophet Abraham (as) was cast into the
flames by the leading members of his tribe (Surat Al-Anbiya', 68).
As the Prophet (saas) says in the hadith, Hazrat Mahdi (as) will be
exposedto the difficulties suffered by the prophets and all true
Muslims, will strive against the snares, corruption and slanders ofthe
unbelievers and will live a life full of hardship and suffering.
Hazrat Mahdi (as), sent by our Lord as the Qutb al-Azam, will come at
a time when atheist and Darwinist ideologies are widespread, and
protected and supported. As the information on the hadith of our
Prophet (saas) and the commentaries by great Islamic scholars reveal,
this period refers to the 1400s, according to the Islamic calendar, in
which we are living now. His preaching will be met with anger and
hatred from many quarters. The End Times will be full of difficulties
and suffering in a variety of ways.
However, there is no doubt that all the cunningtraps, plots and
slanders aimed at Hazrat Mahdi (as) and the believers with him will,
by Allah's leave, be completely ineffective. Allah promisesthat
believers will go through various tests. Thisis the law of Allah, that
Hehas ordained for believersever since the peoples of the past. The
snares set are auspicious and welcome for all those who sincerely
believe. As the unbelievers lay their cunning traps, believers know
that Allah sees all these plotters, that nobody can set a trap without
Allah's knowledge and that theseplots will never be made a reality.
As our Lord says in one verse, "Or do those who do bad actions imagine
they can outstrip Us? How bad their judgement is!" (Surat al-Ankabut,
4), it is impossible for those who wrong believers to be saved in the
Hereafter, even if they appear to enjoy a superiority in this world.
No matter how much irreligion spreads inthe End Times, no matter how
much people become swamped by Darwinism, no matter how degenerate and
terrifying the environment may seem, the ugly and disbelief-filled
system of the unbelievers will, by Allah'sleave, be defeated across
the world. Again by Allah's leave, the two holypersonages of the End
Times, the Prophet Jesus (as) and Hazrat Mahdi (as),will totally
eradicate this heretical mindset that currently dominates the world
and be instrumental in Islam achieving global dominion. By Allah's
leave, this lovely promise of our Lord's will come true in the century
we areliving in.
The End Times will be more terrible and difficult than any other periods:
The End Times will be an age when war is most widespread and takes
place across the world.
The End Times will be an age when degeneration and vice are most
widespread and assume
the ugliest forms.
:->

1] The spread of atheist ideology willreach its most severe level in the end times

1
Since wars, slaughter, immorality, prostitution and perversion of all
kindsserve the interests of various atheist, Darwinist and materialist
circles, they never want to see the irrational and illogical claims of
Darwinism exposed. They feel a greatanger and enmity toward and
counter-attack those who speak of the moral values of the Qur'an and
engage in an intellectual struggle against materialism and Darwinism.
That is because the spread of belief in Allah works against their own
worldlyinterests.
For that reason, the rapid spread in the End Times ofall forms of
immorality that support the Darwinist system is exceedingly important
forthose who espouse the Darwinist mindset. The Darwinist
dictatorship, which has established a false dominion across the world,
uses the Darwinist media in its monopoly forthat purpose. That is one
of the main reasons why there is no objection to the Darwinism imposed
inschools, universities, educational institutions, state institutions,
in scientific spheres and in all other professional groups and why not
a word of criticism of Darwinist ideology is heard. The reaction in
such places to the open speaking of the name of Allah, the struggle
waged by Darwinist propagandists and the prohibitions brought in
bythem are all on an amazing scale. As a requirement of their
ideology, Darwinists are the most important supporters and defenders
of atheism. Various bodiesmade up of Darwinists boast of being
atheist, and society currently regards this as quite normal. The
Darwinist media in various parts of the world can say the most
heedless things about religion and sacred matters, even in highly
conservative and religiouscountries. The media in question, which are
very powerful, are the main reason why atheists are able to reveal
themselves and find support and followers.
At the current moment, atheists are uniting and setting up
associations to defend their supposed rights, make use of all kinds of
scientific means and are allowed to appearand speak on all kinds of TV
channels, while devoutbelievers have to keep their belief in Allah and
religious observances quiet. This is another important fact that our
Holy Prophet (saas) reveals in the hadith about the End Times:
"The Hour will not be established until the name of Allah is not
spoken on Earth." (SahihMuslim; Tirmidhi)
Our Almighty Lord says that the majority of people strive to encourage
sin and that they are hostile toward those who live by the moral
values of the Qur'an:
You see many of them rushing to wrongdoing and enmity and acquiring
ill-gotten gains. What an evil thing they do! (Surat Al-Ma'ida, 62)
In this respect, the End Times are when believers will encounter the
most severe difficulties. Degeneration and the rapid spread of
irreligion, and people's powerful acceptance of these, have reached
astonishing dimensions. A great manypeople find living by the truths
of the Qur'an very odd but encourage the commission of all kinds
ofunlawful activity within their own degenerate systems. But the
consequences of irreligionare extraordinarily destructive. Societies
that have no fear of Allah haveto live cheek by jowl with murder,
slaughter, suicide,oppression and injustice. It is impossible in such
societies for concepts suchas pity, affection, compassion,
protectiveness, loyalty, tolerance, devotion, friendship and peace to
find any place. All human values have disappeared in a very short
space of time. Darwinist societies are ones that literally regard
themselves as made up of animals and that live under the oppression
that such a perspective imposes. Therefore, it is not surprising for
such societies that they live with degeneration, murder, oppression
and injustice.
Believers in such communities may of course encounter all kindsof
difficulty and injustice. Indeed, Hazrat Mahdi (as) who will appear in
these End Times we are living in, will also be subjected to intense
pressure and slanders from unbelievers.
Hazrat Mahdi (as) Will Be Subjected to the Traps and Slanders of the Unbelievers
Our Prophet (saas) has revealed in the hadith that in this difficult
climate of the End Times, Hazrat Mahdi (as) will be slandered by the
unbelievers and have to struggle against difficulties. Like the
prophets, Hazrat Mahdi (as) will be slandered and tested by various
hardships, difficulties and scourges, and will have tostand up to
snares set by unbelievers. What makes this struggle in the End Times
different to the times of the other prophets is that the degeneration
and irreligion in the End Timesare more widespread than ever before,
and can be felt right across the world. Hazrat Mahdi (as) will come at
a rather difficult time when there is a mass and systematic campaign
against belief inAllah.
:->

The Qur’an commands us to show affection and compassion to devout Jews and Christians

Muslims believe in all the Prophets sent by Allah before our Prophet
(saas), and love and respect them all equally. Similarly,they also
harbor a profound love and respectfor those people who were genuinely
devoted to these true Prophets and who defended the truth with them.
Verses from the Qur'an referring to the peoples of the Prophets read
as follows:
You who believe! Be helpers of Allah as Jesus son of Maryam said to
the Disciples, 'Who will be my helpers to Allah?' The Disciples said,
'We will be the helpers of Allah.' One faction of thetribe of Israel
believed and the other disbelieved. So We supported those who believed
against their enemy and they becamevictorious. (Surat as-Saff,14)
... There is a community among the People of the Book who are upright.
They recite Allah's signs throughoutthe night, and they prostrate.
They believe in Allah and the Last Day, and enjoin the right and
forbid the wrong, and compete in doing good. They are among the
righteous. You will not be denied the reward for any goodthing you do.
Allah knows those who have taqwa [fear of Allah]. (Surah Al 'Imran,
113-115)
Because Muslims behave according to the Qur'an and the Sunna of our
Prophet (saas), they also love the People of the Book. They feel
affection for those who remained loyal to Allah's Prophets and the
mission imparted to them. It is for these reasons that there can be no
question of a Muslim who has faith in Allah andHis Book ever adopting
ananti-Semitic line. That is because it is wrong to be anti-Semitic,
in other words to harbor enmity toward devout Jews who obeyed the
Prophet Moses (as) and his mission. It is unlawful, according to the
Qur'an, to feel anger toward the People of Israel because they live by
the Torah sent down by Allah to them through the Prophet Moses (as).
Such amoral conception is unbecoming of Muslims.
What matters for us is theattitude of our Prophet (saas), who always
treated Jews believing in Allah in his own day with great
understanding and justice. The People of the Book were treated with
great compassion in the time of our Prophet (saas)and the four Caliphs
who followed. These people were watched over and protected, and their
rightspreserved with justice. Our Prophet (saas) both called on them
to convert to Islam but also treated them well and allowed them to
live by their own faith.
If according to the Qur'an, the attitude to be adopted toward the
People of the Book were one of hostility, then the first person to do
that would obviously have been our Prophet (saas) himself. The fact
is, however, that historic documents make it clear that in the time of
our Prophet (saas) and the Caliphs who came after him, devout Jews and
other People of the Book who sought shelter with Muslims, asked for
protection and did not fight against them were always treated in a
lovingand protective manner. (You can read more details from here. )
Allah clarifies this in these verses:
Allah does not forbid you from being good to those who have not fought
you in the religion or driven you from your homes, or from being just
towardsthem. Allah loves those who are just. (Surat al-Mumtahana, 8)
Those who believe and those who are Jews and the Sabaeans and the
Christians, all who believe in Allah and the Last Day and act rightly
will feel no fear and will know no sorrow. (Surat al-Ma'ida, 69)
It is for these reasons that, according to the verses of the Qur'an,
it is atheists, associaters that Muslims need to wage an intellectual
struggle against, both in the time of our Prophet (saas) and in the
present day, and not devout believers. Our Prophet (saas) never fought
devout Jews or Christians who believed inthe Oneness of Allah. The
Prophet (saas) and his companions only fought against atheists and
thosepagans and hypocrites who did all they could, physically and
psychologically, to harm Muslims and prevent the spread of the
religion and stop Muslims preaching.
Looking at the battles fought by our Prophet (saas), these were always
fought for defensive purposes. In other words, the Prophet (saas)
never embarked on war against those who did not declarewar on him, and
never continued fighting againstthose who wished to put a stop to it
or asked for terms. Our Prophet (saas) remained completely loyal to
the conditions regarding war revealed by Allah in the Qur'an. Allah
reveals this in the Qur'an on the subject:
Permission to fight is given to those who are fought against because
they have been wronged – truly Allah has the power to come to their
support – (Surat al-Hajj, 69)
But if they cease, Allah isEver-Forgiving, Most Merciful. (Surat al-Baqara, 192)
... Do not fight them in the Masjid al-Haram until they fight you
there. But if they do fight you, then kill them... (Surat al-Baqara,
191)

Mullah Nasruddin

A neighbor who Nasruddin didn't like very much cameover to his
compound one day. The neighbor asked Nasruddin if he could borrow his
donkey. Nasruddin not wanting to lend his donkey to the neighbor he
didn't like told him, "I would love to loan you my donkey but only
yesterday my brother came from the next townto use it to carry his
wheat to the mill to be grounded. The donkey sadly is not here."
The neighbor was disappointed. But he thanked Nasruddin and began to walk away.
Just as he got a few steps away, Mullah Nasruddin's donkey, which was
in the back ofhis compound all the time, let out a big bray.
The neighbor turned to Nasruddin and said,"Mullah Sahib, I thought you
told me that your donkey was not here.
Mullah Nasruddin turned to the neighbor and said, "My friend, who are
you going to believe? Meor the donkey?
One day Nasruddin repaired tiles on theroof of his house. While
Nasruddin was working on the roof, a stranger knocked the door.
- What do you want? Nasruddin shouted out.
- Come down, replied stranger So I can tell it.
Nasruddin unwilling andslowly climbed down theladder.
- Well! replied Nasruddin,what was the important thing?
- Could you give little money to this poor old man? begged stranger.
Tired Nasruddin started to climb up the ladder and said,
- Follow me up to the roof.
When both Nasruddin and beggar were upside,on the roof, Nasruddin said,
- The answer is no!
Nasruddin opened abooth with a sign above it: Two Questions On Any
Subject Answered For Only 100 Silver Coins
A man who had two veryurgent questions handed over his money, saying:
- A hundred silver coins is rather expensive for two questions, isn't it?
- Yes, said Nasruddin, and the next question, please?

How is the fast of Dawood (peace be uponhim) observed, and howcan that be reconciled with the prohibition on fasting on Fridays?

I would like to know how to observe the fast of the Prophet of Allaah Dawood(peace be upon him). If hisfast – as is well known – means fasting one day and not the next, as the Messenger of Allaah (peace and blessings of Allaah be upon him) told us, but it is forbidden to single out Fridays for fasting, then how can we fast alternate days? Is it that singling out a Friday for fasting was not forbidden at the time of Dawood (peace be upon him)?.
Praise be to Allaah.
Firstly: It is narrated in al-Saheehayn from ‘Abd-Allaah ibn ‘Amr (mayAllaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best fasting is the fast of Dawood: he used to fast one day and not the next.” This statement does not contradict the fact that it is not allowed to fast on Fridays, becausethe prohibition on fasting on Fridays applies to one who singles out a Friday rather than any other day.But the one who observesthe fast of Dawood – fasting alternate days – is not singling out a Friday for fasting.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
The hadeeth of ‘Abd-Allaah ibn ‘Amr (mayAllaah be pleased with him) indicates that if fasting on a Friday or Saturday coincides with a day one usually fasts, without intending to single that day out for fasting, then there is nothing wrong with it, because if he fasts alternate days, then that will coincide with some Fridays and Saturdays. Thus it becomes clear thatfasting on these days is not haraam. Otherwise the Prophet (peace and blessings of Allaah be upon him) would have said: Fast one day and notthe next, so long as that (fasting) does not coincidewith a Friday or Saturday.
Al-Sharh al-Mumti’, 6/476.
Secondly: With regard to your question about the ruling on singling out Friday for fasting in the law of Dawood (peace be upon him):
We do not know anythingabout the practical rulingsof the law of Dawood (peace be upon him) with regard to whether it was forbidden to fast on Fridays or other days. What we do know is that every Prophet has a law and a way, but their beliefwas one and the same, although their laws differed.
Allaah says (interpretationof the meaning):
“To each among you, We have prescribed a law anda clear way”
[al-Maa'idah 5:48]
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The Prophets are paternal brothers; their mothers are different, but their religion is the same.” Narrated by al-Bukhaari, 3259; Muslim, 2365.
What this hadeeth means is that the religion of the Prophets is one, which is Tawheed or belief in the Oneness of Allaah and that He alone is entitled to worship, even though their laws may differ. This is like brothers who have the same father but different mothers (which is what is meant by paternal brothers)./ - - - :-> 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

The Peacock and the Tortoise

ONCE upon a time a peacock and a tortoise became great friends. The peacock lived on a tree on the banks of the stream in which the tortoise had his home; and daily the peacock after he had a drink of water danced nearthe stream and displayed his gay plumage for the amusement of his friend. One unfortunate day, a bird-catcher who was on the prowl caught the peacock and was about taking him away to the market. The unhappy bird begged of his captor to allow him to bid his friend the tortoise good-bye, as itwould be the last time he would see him. The bird-catcher allowed him his prayer and took him tothe tortoise, who was greatly moved to see his friend a captive. The tortoise asked the bird-catcher to let the peacock go; but he laughed at the request, saying that was his means of livelihood. The tortoise then said, "If I make you a handsome present, will you let my friend go?""Certainly," answered the bird-catcher, that is all I want." Whereupon the tortoise dived into the water and in a few seconds came up with a handsome pearl, which, to the great astonishment of the bird-catcher, he handed to him. This was beyond his expectabons, and he let the peacock go immediately. A short time after, the avaricious man came back and told the tortoise that he thought he had not paid enough for the release of his friend, and threatened that, unless a match to that pearl was obtained for him, he would again catch the peacock. The tortoise, who had already advised his friend to betake himself to a distantjungle on being set free, was greatly enraged at thegreed of this man. "Well," said the tortoise, "if you insist on having another pearl like it, give it to me and I will fish you out an exact match for it." The cupidity of the bird-catcherprevented his reasoning that "one in the hand was equal to two in the bed of the stream," and he speedily gave the pearl to the wily tortoise, who swam out with it saying, "Iam no fool to take one and give two!" and forthwith disappeared, leaving the bird-catcher to be sorry ever after for his covetousness./ - - - :-> 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

He lost his wudoo’ whilst doing the prostration of forgetfulness (sujood al-sahw); what should he do?

What should one do if one makes a mistake (such as forgetting to
recite Rabbigfirli between the two sajdas) in Sajdah Sahw ? Also what
should one do if ones wudhu gets lost during the SajsahSahw (such as
when sitting between the two sajsas)?.
Praise be to Allaah.
Firstly:
What is prescribed in the prostration of forgetfulness is to say in
itand between the two prostrations what one says in prostration during
prayer, so you should say tasbeeh whilst prostratingand say Rabb
ighfir li (Lord forgive me) between the two prostrations. But if you
forget any of that, you do not have to do another prostration for
forgetfulness, so that it does not become an endless cycle.
It says in al-Sharh al-Kabeer (1/700) about matters for which no
prostration is required: It is not prescribed to do theprostration of
forgetfulness in the funeral prayer, because there is no prostration
in this prayer, so how could you do a prostration to make up for a
mistake in this case; or in the prostration of recitation, or in the
prostration of forgetfulness. This was stated by Ahmad. And because
there is consensus narrated by Ishaaq, because it would become an
endless cycle. So if he forgets somethingafter doing the prostration
of forgetfulness, he should not prostrate again for that reason. And
Allah knows best. End quote.
It says something similar in Mataalib Ooli al-Nuha (1/507).
To sum up: if a person forgets something during the prostration of
forgetfulness, he does nothave to do anything else, and his prayer is
valid.
Secondly:
If a person loses his wudoo' during the prostration of forgetfulness,
the matter is subject to further discussion:
1. If he prostrated before the salaam, his prayer is rendered
invalid,because saying the tasleem at the end of the prayer is a
pillar or essential part of prayer, and he broke his wudoo' before
doing this essentialpart.
2. If he had said the salaam at the end of his prayer, and he only
had the prostration of forgetfulness to do, then he lost his wudoo
during it or before he did it, then his prayer is valid and he does
not have to do anything else, because theprostration is making up for
a mistake in the prayer, and it is not rendered invalid by missing it.
It says in Kashshaaf al-Qinaa' (1/409): If a person forgets the
prostration of forgetfulness until he starts another prayer, then he
remembers it, he should make it up when he says the salaam, if a long
time has not passed. But if a long time has passed, he should not do
this prostration, because it is done to complete a prayer, so it
should not bedone after a long time haspassed. Or if he has left the
masjid he does not have to do this prostration; and the sameapplies if
he loses his wudoo' -- and his prayer is valid.
And Allah knows best.

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).

And Allah knows best.

By mistake he said when bowing, “Subhaana rabbiy al-a‘la”

Sometimes during the prayer on the rukoo instead od saying "subhanRabi
azim " i say "subhan Rabi 'ala " , but i notice it before finishing
the saying or sometimes afterthe saying and i corect , the same happen
to me during the sujood i say the opposite and also between the two
prostrations ? do i have todo the prostrations of forgetfulness ? if
yes after or before?.
Praise be to Allaah.
Firstly:
If a person forgets and says when bowing "Subhaana rabbiy al-a'la" by
mistake, or he says when prostrating, "Subhaana rabbiy al-'azeem", it
is one of two scenarios:
(i) He remembersthat he did not say the dhikr in the
right place, in which case he should say "Subhaan rabbiy al-'azeem"
before rising from bowing, and he should say when prostrating
"Subhaana rabbiy al-a'la" before he sits up.
In this case he does not have to do the prostrationof forgetfulness,
because he did not omit something that is obligatory; rather it is
mustahabb for him to do the prostration of forgetfulness, because he
did not say the dhikr in the right place.
(ii) He does not remember that he did notsay the dhikr in
the right place until after rising from bowing or prostration.
In this case he has to do the prostration of forgetfulness because he
omitted something obligatory.
In this case the prostration should come before the salaam.
We have previously discussed this issue in the answer to question no. 7743
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: If a person
says a prescribed phrase in the wrong place, it is prescribed for him
to do the prostration of forgetfulness, such as if hesays "Subhaana
rabbiy al-a'la" whilst bowing, then he remembers and says "Subhaana
rabbiy al-'azeem" In this case, he said a phrase that is prescribed,
namely "Subhaana rabbiy al-a'la", but it is prescribed to say
"Subhaana rabbiy al-a'la" when prostrating. So if he says it when
bowing, we say: You said something that is prescribed in the wrong
place, so doing theprostration (of forgetfulness) is Sunnah inyour
case.
End quote from ash-Sharhal-Mumti', 3/359
Shaykh Ibn Jibreen (may Allah have mercy on him) said: If he says a
prescribed phrase in the wrong place by mistake, itdoes not invalidate
the prayer… so if he recites Qur'aan when he is sittingor recites the
Tashahhud when he is standing, or hesays "Subhaana rabbiy al-a'la"
whilst bowing or "Subhaana rabbiy al-'azeem" whilst prostrating, i.e.,
he does something that is Sunnah in the wrong place even though it is
prescribed, then it is Sunnah for him to do the prostration of
forgetfulness, but it is not obligatory, because these phrases all
come under the heading of adhkaar al-salaat (dhikrs recited during the
prayer), so the prayer is not invalidated by doing so. End quote from
Sharh Akhdar al-Mukhtasaraat
Secondly:
If the worshipper was praying behind an imam and did any of the things
mentioned above, then heshould do the prostration of forgetfulness at
the end of his prayer, if he joined the prayer late. If he offered the
entire prayer from the beginning with the imam,then he should say the
salaam with the imam and he does not have to do the prostration of
forgetfulness.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: If one who is
praying behind an imam makes a mistake in his prayer, and he did not
join the prayer late, i.e., hedid all the rak'ahs with the imam, such
as if he forgot to say "Subhaana rabbiy al-'azeem" when bowing, he
does not haveto do the prostration of forgetfulness, because theimam
has borne it for him. But if we assume that the one who prayed behind
the imam made a mistake that caused one of the rak'ahs to be
invalidated, such as if he forgot to recite al-Faatihah, then in this
case, when the imam saysthe salaam, he has to stand up and do the
rak'ah that was invalidated because of his mistake, then he should
recite the tashahhud, say the salaam and do the prostration of
forgetfulness after the salaam.
But if the one who prays behind the imam makes amistake in his prayer
and he joined the prayer late, then he should do the prostration of
forgetfulness, whether hismistake came when he was praying with the
imam or after he stood upto complete what he had missed, because if he
prostrates he will not be going against his imam, because his imam
will have already finished his prayer.

And Allah knows best.

We cannot be certain that the name of the Angel of Death is Azraa’eel

Is there any evidence to show that the name of the Angel of Death is Azraa’eel?.
Praise be to Allaah.
It is widely assumed that the name of the Angel of Death is Azraa’eel, but there is nothing in the Qur’aan or saheeh Sunnahof the Prophet (peace andblessings of Allaah be upon him) to indicate thatthis is his name. Rather this is narrated in some reports which may be from among the Israa’eeliyyaat (reports from Jewish sources).
Based on this, we cannot be certain whether this is his name or not. So we cannot affirm that the name of the Angel of Death is Azraa’eel, nor canwe deny it. Rather we should refer this matter toAllaah and call him as Allaah calls him, the ‘Angel of Death”. Allaah says (interpretation of themeaning):
“Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”
[al-Sajdah 32:11]
But the name of the Angelof Death is not given in the Qur’aan or in the saheeh ahaadeeth. His name is mentioned in some reports as Azraa’eel,but Allaah knows best.
Allaah says (interpretationof the meaning):
“Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”
[al-Sajdah 32:11]
Al-Sindi said: There is no marfoo’ hadeeth [one thatcan be traced back to the Prophet (peace and blessings of Allaah be upon him)] which mentions his name.
Al-Manaawi said in Fayd al-Qadeer (3/32), after stating that the Angel of Death is known by the name ‘Azraa’eel: I have never seen anyreport giving his name as such.
Shaykh al-Albaani said in his comment on the words of al-Tahhaawi, “We believe in the Angel of Death who is appointed to take the souls of all creatures”:
This (“the Angel of Death”) is what he is called in the Qur’aan. Withregard to the name ‘Azraa’eel which is widely known among the people,there is no basis for this, rather it comes from the Israa’eeliyyaat.
Shaykh Ibn ‘Uthaymeen said:
“The Angel of Death” is well known by the name ‘Azraa’eel, but this is not correct, rather this was narrated from Jewish sources. So we should not believe in this name, and we should call the one who is appointed over death “the Angel of Death,” as Allaah called him in the verse (interpretation of the meaning):
“Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”

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

Wind carried the man to where he belonged

Once the angel of death (Hadrat Izra'il) appeared in the form of human
being in the court of Prophet Sulaiman (peace be upon him) and gazed
continously at a person present there for some time. When the angel of
death vanished, that person asked Prophet Sulaiman (peace be upon
him): "Who was that person?" He told him that that was the angel of
death. He remarked: "The angel of death had gazed at me in such a
manner asif he had determined to take my life." Prophet Sulaiman
(peace be upon him) asked him: "What doyou want?" He requested him to
drop him in India. Prophet Sulaiman commanded the air to carry him up
and drop him in India. Consequently the air carried him to India
(which was very far from where he was). The angel of death came to
Prophet Sulaiman (peace be upon him). He asked him "Why did you fix
your gaze at that person?" Angel of death told: "I wondered that the
Almighty Allah had commanded me to take the life of this personin
India whereas he is sitting here in your presence."

Good news for the poor people

Once, Abu Dardaa (RA) was sitting in company with his students when
his wife came and said to him, "You are sitting here with your
students and we haven't got a pinch of flour left with us in the
house." Abu Dardaa (RA) said to her, "Good lady, before us there is a
valley hard to travel (The Day of Judgement) and only suchpeople can
traverse it successfully who travel light." Hearing this, his wife
went away, satisfied with the reply, and did not complain any more
about her needs. Abu Dardaa (RA) once said,"We have food and the rich
also have food; we wear clothes and the rich also wear clothes. The
richpeople possess wealth, which exceeds their requirements, and they
just see it without using it. We can also look at wealth (possessed by
others) without using it. We are equal in this respect, but the rich
will be required to render an account, on the Day of Resurrection, for
holding extra wealth in their possession. We are free from Reckoning,
for, we have nothing in our possession.