ANNIVERSARY

all my love for you FREE!wishing u a very happy ANNIVERSARY
Happy Anniversary and May your marriage be Blessed with love, joy
Andcompanionship For all theyears of your lives
If I met you on tomorrow I would still give you my heart If you should
say,"do you still love me?" I`dsay, "Till death do us part"
That speial day is here again The day we took our vows You're just as
speial 2 me 2day As u still get me aroused. Happy Anniversary Lover
Happy Anniversary and May ur marriage be blessed with love, joy
andcompanionship for all the years of ur lives.
Best wishes to you both on ur anniversary, May the love that you share
Last your lifetime through, As you make a wonderful pair.

Ruling on stoning the Jamaraat with a piece ofconcrete

What is the ruling on stoning the Jamaraat witha piece of concrete? It
looked the same as the stones to me, until someone pointed that outto
me on the second day. Do I have to repeat the stoning? What is the
ruling on stoning the Jamaraat with a piece of abig rock after
breaking it into small pieces?
Praise be to Allah.
The majority of fuqaha' stipulated that the Jamaraat should be stoned
with pebbles, which are small stones of whatever type of rock.
Concrete is not rock, so it is not acceptable, according to the
majority.
Ibn Qudaamah (may Allahhave mercy on him) said: It is acceptable to
stone the Jamaraat with anything that is called pebbles, which are
small stones, whether they are black or white or red, and whether they
are marble, flint, granite and so on. This is the view of Maalik and
ash-Shaafa'i. al-Qaadi said: Marble, buraam and kadhdhaan (types of
rock)are not acceptable. And we may understand from his words that
marble andsolid stones are not acceptable either. Abu Haneefah said:
It is permissible to use dried clay or mud, or anything that comes
from the earth. Something similar was stated by ath-Thawri.It was
narrated from Sakeenah bint al-Husayn that she stoned the Jamarah, and
a man was handing pebbles to her, and she was saying takbeer with each
throw. And she dropped a pebble, so she threw her ring.
We also have a report that the Prophet (blessings and peace of Allah
be upon him) stonedthe Jamaraat with pebbles, and he told the people
to throw pebbles the size of chickpeas, so nothing other than pebbles
is to be picked up,and that includes pebbles of all types. It is not
permissible to single out any particular type without evidence, or to
add anything else to it, because it is a topic in which there is no
room for analogy.
End quote from al-Mughni, 3/218
In al-Mawsoo'ah al-Fiqhiyyah (15/277) it says: When stoning the
jamaraat, it is stipulated that the pebbles be of stone, according to
the majority of fuqaha' (Maalikis, Shaafa'is and Hanbalis). So it is
not permissible to use gold, silver, iron, lead, wood, clay, seeds,
dust, pearls, antimony or plaster in their view, because the Prophet
(blessings and peace of Allah be upon him) threw pebbles and
instructed us to throw pebbles the size of chickpeas, so nothing else
should be picked up. The Shaafaa'is allowed stoning the Jamaraat
withall kinds of stones.
The Hanafis were of the view that it is permissible to stone the
Jamaraat with all kinds of things that come from the earth, such as
stones, mud and clay, and everything with which it is permissible to
do tayammum, but it is not permissible to use wood, amber, pearls or
gemstones, because they are not from the earth. End quote.
Based on this, there is nothing wrong with breaking stones or large
rocks and stoning the Jamaraat with them.
As for throwing concrete or pieces of brick, it is not acceptable
according to the majority, although it is acceptable according to the
Hanafis. However the view of the majority is more on the safe side.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: What is
the ruling on stoning the Jamaraat with pieces of concrete?
He replied: Some scholars think that the stones that are taken from
concrete are not acceptable for stoning the Jamaraat, unless this
piece of concrete contains stone. Ifit contains stone then there is
nothing wrong with it.
End quote from Majmoo' Fataawa Ibn 'Uthaymeen, 23/125
To sum up: If on the first day you threw pieces of concrete in which
there was no stone, then your stoning was not valid according to the
majority, and you have to sacrifice a sheep, the meat of which is to
be distributed among the poor of the Haram; you may delegate someone
to do that on your behalf.
If you cannot afford the price of a sheep, then you do not have to do anything.
And Allah knows best.

There is no clean place to do wudoo’ and pray –should he delay prayer?

I work for an american company, I am the only muslim. there is no
clean place or feasible place to perform wadu during the day, and
there is no private place to perform salat.. Is it haram to wait until
I get home to perform Duhr and Asr salat.
Praise be to Allaah.
The Muslim has to understand the importance of prayer and the
necessity of observingprayer regularly at the appointed times,
fulfilling all the conditions and pillars and essential parts of the
prayer. Allaah says (interpretation of the meaning):
"Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours"
[al-Nisa' 4:103]
It was narrated that 'Abd-Allaah ibn Mas'ood said: I asked the Prophet
(peace and blessings of Allaah be upon him), "Which deed is most
beloved to Allaah?" He said, "Prayer performed on time." He said,
"Then what?" He said, "Honouring one's parents." He said, "Then
what?" He said, "Jihad for the sake of Allaah."
Narrated by al-Bukhaari (504) and Muslim (85).
So it is not permissible forthe Muslim to delay his prayer beyond the
time it is due. Wudoo' does not require a clean place. Evenif we
assume that it does, the questioner could make sure that he has wudoo'
before coming to work and keep his wudoo' so that he can pray on time.
He has to offer prayer on time. Looking for a clean place where he can
perform the prayer is not too difficult. Prayer is valid in any place
on earthso long as it is clean and pure. The Prophet (peace and
blessings of Allaah be upon him) said: "The earth has been made for me
a place of prayer and purification, so whenever the time of prayer
comes for any man of my ummah, let him pray." Narrated by al-Bukhaari,
335; Muslim, 521. Sharee'ah only excludes from that specific places in
which prayer is not valid, which include graveyards and bathrooms. The
Prophet (peace and blessings of Allaah be upon him) said: "All the
earth is a place of prostration apart from graveyards and bathrooms."
Narrated by Abu Dawood, 492; classedas saheeh by al-Albaani inSaheeh
Abi Dawood.
So the workplace may be a place of prayer if it is clean. If it is not
easy thenhe should look for somewhere else. Asking his bosses to
allocate a corner where he can pray is not something that is
difficult.
Shaykh al-Islam Ibn Taymiyah said:
If he deliberately delays the prayer until the time is too short to
meet all the conditions and do all the essential parts of the prayer,
such as if there is some impure substance on him, or he is junub
anddelays the prayer so that if he does ghusl the time for prayer will
be over, then he has to purify himself first, but he is a sinner
because he is doingthe prayer at the wrong time. He should have
purified himself before the time became too short and prayed on
time.When he delays it, then he has to do what is required in the
right sequence even though he is a sinner because of his delaying it.
Sharh al-'Umdah, 4/58.
If he is unable to fulfil oneof the conditions of prayer being valid –
such as tahaarah (purity) – then he should pray on time and he is
exempted from this condition. It is not permissible to delay the
prayer until its time is over in order to fulfil that condition.
Shaykh al-Islam Ibn Taymiyah said:
Because those who are obliged to pray when the time for prayer comes,
but are unable to fulfil one of its conditions or essential parts at
that moment, but will be able to do so after the time forprayer is
over, it is not permissible for them to delay the prayer until its
time is over. If this were permissible then the one who is unable to
purify himself, cover himself, bow or prostrate, or do any other
condition or essential part of the prayer would be allowed to delay
the prayer until he is able to do that, if he knows or thinks it most
likely that he will be able to do it. This is contrary tothe Qur'aan,
Sunnah and scholarly consensus, because sharee'ah's concern that the
prayer be performed on time is greater than its concern for any other
condition or essential part of prayer that cannot be done. Hence it is
not permissibleto delay the prayer until its time is over because
ofbeing unable to do some of the essential parts. When the time for
the obligatory prayer is too short and one cannot fulfilthe
conditions, then doingthe prayer on time takes precedence over the
conditions. There is only one time when fulfilling the conditions
takes precedence over the act itself, which is when the act becomes
obligatory towards the end of its time, such as when a sleeper wakes
up at the end of the time, in which case the prayer becomes obligatory
when he wakes up, and he must fulfil the conditions of prayer. The
applies if someone wakes up after the time for prayer is over.

And Allaah knows best.

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:/